Chapter Four

THEPRACTICEOF DHYĀNA

4.1. PRACTICAL PURPOSE OF THE DHYĀNA

Meditation is essentially an experiential activity, not a scholastic subject to be understood through books or secondhand information. It is not an escape from life or evasion from responsibility. Even if the formal meditation practice may appear to the uninformed to be disconnected from real life, its inherent purpose deeply concerns our day-to-day existence and experience. Meditation means and wisdom in what we do, speak, and think; it means greater awareness and higher ability in self- control. It is not, therefore, an irrelevant other-worldly practice meant only for monks and ascetics, but is one of the most valuable practical skills meant for enhancing fulfilment in everyday life.

The goal of this meditation is the beautiful silence, stillness and clarity of mind. Meditation is the way to achieve letting go i.e. detachment. In meditation one lets go of the complex world outside in order to reach the serene world inside. In all types of mysticism, in many traditions, this is known as the path to the pure and powerful mind. The experience of this pure mind, released from the world, is very wonderful and blissful.

176 177

The mental development mentioned will be reinforced and the source of creativeness of mind will be awakened by the practice of meditation which is the main task of the Buddhist Way ( Māgga) to liberation. Meditation is understood as calming individual’s desire and immediate troubles. It transforms the like restlessness, torpor and sloth, sensuous desire, ill-will, sceptical doubt into the five meditative mental factors like thought-conception, discursive thinking, rapture; joy, equanimity – happiness-one pointedness. And all evil thoughts arising from the five hindrances also are calmed or destroyed. In the “fourth meditation,” the Vipassanā is developed fast and comfortably. So, meditation responds to the following purposes of life: - Calming down immediate troubles of a person practising it. - Opening a source of creativeness which is a very important factor contributing to the construction of human culture and civilization. - Developing the wisdom regard (Vipassanā) for ceasing the cause of suffering. - Seeing the truth of the existence of men and things. This is why Lord Buddha taught His disciples: The whose body and tongue and minds are quieted, who is collected, and has rejected the baits of the world, he is called quiet.295 And:

295 Dhp. 378. Santakāyo santavāco santavā susamāhito,Vantalokāmiso bhikkhu upasantoti vuccati. 178

The bhikkhu, full of delight, who is happy in the doctrine of Buddha will reach the quiet place ( Nibbāna), happiness consisting the cessation of natural inclinations. 296 So, during the period of time of practising meditation for wisdom regard, an individual lives in the fresh air of mind with happy feelings and gets rid of all troubles, worries withering the flowers of young generations In addition to the above things, the practice of following breathing in – and breathing out may help worldly men improve their capacity of memory and observation which is very interesting to students in schools; the practice of following and observing their mind will help them see their mental problems as the result of a task of self – therapy. The Buddhist Way (māgga) of releasing the bondage of Kamma means releasing the bondage of the craving and suffering. This suggests that the cultivation of meditation is the task for liberation which has two things to do: - Controlling a person’s habits of things as having a permanent self from which desire for things arises. - Developing his regard to things as non – self from which desireless thought arises. This task is therefore for the cessation of his troubles and a suffering, which is the cherished dream of a man, and is the root purpose, the branch of modern educational psychology aims at. All teachings of Lord Buddha recorded in Pāli Suttapitaka are centered on this great point. Doubts about this meditation betray a typical misunderstanding concerning , prevalent not only among non-Buddhists

296 Dhp. 381. Pāmojjabahulo bhikkhuâ pasanno buddha- sāsane, Adhigacche padam santam sankhāruūpa samam sukham. 179

but also among certain sectors of Buddhists as well. Some people believe that meditation serves no practical purpose and is an escape from the reality of everyday life. Those who embrace this wrong view fail to distinguish between an active training attuned to a state of perfect mental health, tranquility, and equilibrium, which is Buddhist meditation, and a passive engagement in nothing but mystic musings or recitation of , which has nothing to do with Buddhist meditation. They also fail to understand that sitting with closed eyes or repeating unintelligible phrases does not in itself constitute Buddhist meditation. Buddhist meditation by no means implies an escape from life. Its practice is largely based on life activities and its effects are meant to improve the quality of life. To develop a high level of concentration a certain degree of seclusion or a carefully-structured environment may be more favourable, but Buddhist meditation means much more than just concentration practice. In fact, the Buddha pointed out that concentration for its own sake is an obstacle to the higher realization of the Dhamma. Nevertheless, the image of a meditating monk sitting cross-legged, still as a rock, and deeply absorbed in meditation, may have created a general wrong impression that it is the only way to practice meditation. In short, the way of Buddhist meditation, including Calm ( ) and Insight (vipassanā) is the way of seeing, developing and cultivating one’s mind. Without it, a person cannot understand what he really is, and cannot resolve his psychological problems for peace and happiness in the here – and – now, as Lord Buddha affirmed: This is the Path, no other’s there for purity of insight, enter then upon this path bemusing utterly.297

297 Dhp. 274. 180

4.2. THE PRELIMINARIES PRACTICE

The jhānas do not arise out of a void but in dependence on the right conditions. They come to growth only when provided with the nutriments conductive to their development. Therefore, prior to beginning meditation, the aspirant to the jhānas must prepare groundwork for his practice by fulfilling certain preliminary requirements. He first must endeavor to purify his moral virtue, sever the outer impediments to practice, and place himself under a qualified teacher who will assign him a suitable meditation subject and explain to him the methods of developing it . After learning these disciple must then seek out a congenial dwelling and diligently strive for success. In this section we will examine in order each of the preparatory steps that have to be fulfilled before commencing to develop jhāna.

4.2.1. The Moral Foundation for Dhyāna

A disciple aspiring to the jhānas first has to lay a solid foundation of moral discipline. Moral purity is indispensable to meditative progress for several deeply psychological reasons. It is needed first, in order to safeguard against the danger of remorse, the nagging sense of guilt that arises when the basic principles of morality are ignored or deliberately violated. Scrupulous conformity to virtuous rules of conduct protects the mediator from this danger disruptive to inner calm, and brings joy and happiness when the mediator reflects upon the purity of his conduct. 298 A second reason: a moral foundation is needed for meditation follows from an understanding of the purpose of concentration. Concentration, in the

298 See A.V. 1-7. 181

Buddhist discipline, aims at providing a base for wisdom by cleansing the mind of the dispersive influence of the defilements. But in order for the concentration exercises to effectively combat the defilements, the coarser expressions of the latter through bodily and verbal action first have to be checked. Moral transgressions being invariably motivated by defilements – by greed, hatred and delusion – when a person acts in violation of the precepts of morality he excites and reinforces the very same mental factors by which his practice of meditation is intended to eliminate. This involves him in a crossfire of incompatible aims which renders his attempts at mental purification ineffective. The only way he can avoid frustration in his endeavor to purify the mind of its subtler defilements is to prevent the unwholesome inner impulses from breathing out in the coarser form of unwholesome bodily and verbal deeds. Only when he establishes control over the outer expression of the defilements, he can turn to deal with them inwardly as mental obsessions that appear in the process of meditation. The practice of moral discipline consists negatively in abstinence from immoral actions of body and speech and positively in the observance of ethical principles promoting peace within oneself and harmony in one’s relations with others. The basic code of moral discipline taught by the Buddha for the guidance of his lay followers is the : 1. Abstinence from taking life, 2. Abstinence from stealing, 3. Abstinence from sexual misconduct, 4. Abstinence from false speech, 5. And abstinence from intoxicating drugs and drinks. 182

These principles are bindings as minimal ethical obligations for all practitioners of the Buddhist path, and within their bounds considerable progress in meditation can be made. However, those aspiring to reach the higher levels of jhānas and to pursue the path further to the stages of liberation, are encouraged to take up the more complete moral discipline pertaining to the life of renunciation. Early is unambiguous in its emphasis on the limitations of household life for following the path in its fullness and perfection. Time and again the texts say that the household life is confining, a “path for the dust of passion,” while the life of homelessness is like open space. Thus a disciple who is fully intent upon making rapid progress towards Nibbāna will when outer conditions allow for it, “shave off his hair and beard, put on the yellow robe, and go forth from the home life into homelessness.” 299 The moral training for the or monks has been arranged into a system called the fourfold purification of morality ( catuparisuddhisila).300 The first component of this scheme, its backbone, consists in the morality of restraint according to the Patimokkha, the code of 227 training precepts promulgated by the Buddha to regulate the conduct of the Saṅgha or monastic order. Each of these rules is in some way intended to facilitate control over the defilements and to induce a mode of living marked by harmlessness, contentment and simplicity. The second aspect of the monk’s moral discipline is restraint of the senses, by which the monk maintains close watchfulness over his mind as he engages in sense contacts so that he does not give rise to desire for pleasurable objects and aversion towards repulsive ones. Third, the monk is to live by a purified

299 M. I.179. 300 A full description of the fourfold purification of morality will be found in the . 183

livelihood, obtaining his basic requisites such as robes, food, lodgings and medicines in ways consistent with his vocation. The fourth factor of the moral training is proper use of the requisites, which means that the monk should reflect upon the purposes for which he makes use of his requisites and should employ them only for maintaining his health and comfort, not for luxury and enjoyment. After establishing a foundation of purified morality, the aspirant is advised to cut off any outer impediments ( palibodha) that may hinder his efforts to lead a contemplative life. These impediments are numbered as ten which are as follows: 1. A dwelling, which becomes an impediment for those who allow their minds to become preoccupied with its upkeep or with its appurtenances; 2. A family of relatives or supporters with whom the aspirant may become emotionally involved in ways that hinder his progress; 3. Gains, which may bind the monk by obligation to those who offer them; 4. A class of students who must be instructed; 5. Building work, which demands time and attention; 6. Travel; 7. Kin, meaning parents, teachers, pupils or close friends; 8. Illness; 9. The study of scriptures; 10.And supernormal powers, which are an impediment to insight. 301

301 Vism. 90-97; PP.91-98. 184

4.2.2. The Good Friend and the Subject of Meditation

The path of practice leading to the jhānas is an arduous course involving preciseness. Techniques and skillfulness are needed in dealing with the pitfalls that lie along the way. The knowledge of ‘how to attain the jhānas’ has been transmitted through a of teachers going back to the time of the Buddha himself . A prospective meditator is advised to avail himself of the living heritage of accumulated knowledge and experience by placing himself under the care of a qualified teacher, described as a “good friend” ( kalyāṇamitta), one who gives guidance and wise advice rooted in his own practice and experience. On the basis of either of the power of penetrating others minds, or by personal observation, or by questioning, the teacher will size up the temperament of his new pupil and then select a mediation subject for him appropriate to his temperament. The various meditation subjects that the Buddha prescribed for the development of serenity have been collected in the commentaries into a set called the forty kammatthāna. This word literally means a place of work, and is applied to the subject of meditation as the place where the meditator undertakes the work of meditation. The forty meditation subjects are distributed into seven categories, enumerated in the Visuddhimagga as follows: ten kasinas, ten kinds of foulness, ten recollections, four divine abidings, four immaterial states, one perception, and one defining. 302 A kasina is a device representing a particular quality used as a support for concentration. The ten kasinas are those of earth, water, fire

302 The following discussion is based on Vism.110-115; PP.112-118 185

and air; four color kasinas – blue, yellow, red and white; the light kasina and the limited space kasina. The kasina can be either a naturally occurring form of the element or color chosen, or an artificially produced device such as a disk that the meditator can use at his convenience in his meditation quarters. The ten kinds of foulness are ten stages in the decomposition of a corpse: the bloated, the livid, the festering, the cut-up, the gnawed, the scattered, the hacked and scattered, the bleeding, the worm-infested and a skeleton. The primary purpose of these meditations is to reduce sensual lust by gaining a clear perception of the repulsiveness of the body. The ten recollections are the recollections of the Buddha, the Dhamma, the Saṅgha, morality, generosity and the deities, mindfulness of death, mindfulness of the body, mindfulness of breathing, and the recollection of peace. The first three are devotional contemplations on the sublime qualities of the “Three Jewels,” the primary objects of Buddhist virtues and on the deities inhabiting the heavenly worlds, intended principally for those still intent on a higher . Mindfulness of death is reflection on the inevitablity of death, a constant spur to spiritual exertion. Mindfulness of the body involves the mental dissection of the body into thirty-two parts, undertaken with a view to perceiving its unattractiveness. Mindfulness of breathing is awareness of the in-and-out movement of the breath, perhaps the most fundamental of all Buddhist meditation subjects. And the recollection of peace is reflection on the qualities of Nibbāna. The four divine abidings ( ) are the development of boundless loving-kindness, compassion, sympathetic joy and equanimity. These meditations are also called the “immeasurable” ( appamanna) 186

because they are to be developed towards all sentient beings without qualification or exclusiveness. The four immaterial states are the base of boundless space, the base of boundless consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception. These are the objects leading to the corresponding meditative attainments, the immaterial jhānas. The one perception is the perception of the repulsiveness of food. The one defining is the defining of the four elements, that is, the analysis of the physical body into the elemental modes of solidity, fluidity, heat and oscillation. The forty meditation subjects are treated in the commentarial texts from two important angles – first one is their ability to induce different levels of concentration, and the other their suitability for differing temperaments. Not all meditation subjects are equally effective in inducing the deeper levels of concentration. They are first distinguished on the basis of their capacity for inducing only access concentration or for inducing full absorption; those capable of inducing absorption are then distinguished further according to their ability to induce the different levels of jhāna. Of the forty subjects, ten are capable of leading only to access concentration: eight recollections, i.e. all except mindfulness of the body and mindfulness of breathing, plus the perception of repulsiveness in nutriment and the defining of the four elements. These, cannot lead beyond access because they are occupied with a diversity of qualities and involve and active application of discursive thought. The other thirty subjects can all lead to absorption. 187

The ten kasinas and mindfulness of breathing, owing to their simplicity and freedom from thought construction, can lead to all four jhānas. The ten kinds of foulness and mindfulness of the body lead only to the first jhāna, being limited because the mind can only hold onto them with the aid of applied thought ( vitakka) which is absent in the second and higher jhānas. The first three divine abiding can induce the lower three jhānas but the fourth, since they arise in association with pleasant feeling, while the divine abiding of equanimity occurs only at the level of the fourth jhāna, where neutral feeling gains ascendency. The four immaterial states conduce to the respective immaterial jhānas corresponding to their names. The forty subjects are also differentiated according to their appropriateness for different character types. Six main character types are recognized – the greedy, the hating, the deluded, the faithful, the intelligent and the speculative – this oversimplified typology being taken only as a pragmatic guideline which in practice admits various shades and combinations. The ten kind of foulness and mindfulness of the body, clearly intended to attenuate sensual desire, are suitable for those of greedy temperament. Eight subjects – the four divine abidings and four color kasinas – are appropriate for the hating temperament. Mindfulness of breathing is suitable for those of the deluded and the speculative temperament. The first six recollections are appropriate for the faithful temperament. Four subjects – mindfulness of death, the recollection of peace, the defining of the four elements, and the perception of the repulsiveness in nutriment – are especially effective for those of intelligent temperament. The remaining six kasinas and the immaterial states are suitable for all kinds 188

of temperaments. But the kasinas should be limited in size for one of speculative temperament and large in size for one of deluded temperament. Immediately after giving this breakdown adds a proviso to prevent misunderstanding. He states that this division by way of temperament is made on the basis of direct opposition and complete suitability, but actually there is no wholesome form of meditation that does not suppress the defilements and strengthen the virtuous mental factors. Thus an individual mediator may be advised to meditate on foulness to abandon lust, on loving-kindness to abandon hatred, on breathing to cut off discursive thought, and on to eliminate the conceit “I am.” 303

4.2.3. Choosing a Suitable Dwelling

In the Satipatthāna Sutta Lord Buddha taught: Here a Bhikkhu, gone to the forest or to the root of a tree or an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in front of him, ever mindful he breathes in, mindful he breathes out. The phrase “gone to the forest or to the root of a tree or an empty hut” means that one goes to a reasonably quiet place where there will be few distractions. A suitable location will be one that is away from road noises, loud and persistent music or sounds, people as well as animals. The teacher assigns a meditation subject to his pupil appropriate to his character and explains the methods of developing it. He can teach it gradually to a pupil who is going to remain in close proximity to him, or in detail to one who will go to practice it elsewhere. If the disciple is not

303 A. IV. 358. 189

going to stay with his teacher he must be careful to select a suitable place for meditation. The texts mention eighteen kinds of monasteries unfavorable to the development of jhāna: a large monastery, a new one, a dilapidated one, one near a road, one with a pond, leaves, flowers or fruits, one sought after by many people, one in cities, among timber of fields, where people quarrel, in a port, in border lands, on a frontier, a haunted place, and one without access to a spiritual teacher. 304 The factors which make a dwelling favorable to meditation are mentioned by the Buddha himself. It should not be too far from or too near a village that can be relied on as an alms resort, and should have a clear path: it should be quiet and secluded; it should be free from rough weather and from harmful insects and animals; one should be able to obtain one’s physical requisites while dwelling there; and the dwelling should provide ready access to learned elders and spiritual friends who can be consulted when problems arise in meditation. 305 The types of dwelling places commended by the Buddha most frequently in the suttas as conductive to the jhānas are a secluded dwelling in the forest, at the foot of a tree, on a mountain, in a cleft, in a cave, in a cemetery, on a wooded flatland, in the open air, or on a heap of straw. 306 Having found a suitable dwelling and settled there, the disciple should maintain scrupulous observance of the rules of discipline, He should be content with his simple requisites, exercise control over his sense faculties, be mindful and discerning in all activities, and practice meditation diligently

304 Vism. 118-121; PP. 122-125. 305 A.V.15. 306 M. I.181. 190

as he was instructed. It is at this point that he meets the first great challenge of his contemplative life, the battle with the five hindrances.

4.2.4. Sitting in the Traditional Way

Sit cross-legged, placing the right foot on the left. Keep the back straight and upright, but not uncomfortably rigid. If your legs are stiff, being unaccustomed to the cross-legged maneuver, and you find this posture uncomfortable, try using a cushion to support yourself from underneath so that the weight of the body will be less pressing on the legs and your feet enjoy a little more room. If this is still a problem, you may sit on a chair, although this is not a traditional posture. (Most people in Asia can sit cross-legged with ease.) Sitting in the traditional way is said to affect a sense of stability and helps to prepare you for the task of meditation that will follow. In any case you should feel sufficiently comfortable that you do not have to move for a specific period of time during the practice. Having properly settled down, put your hands on your lap, the right one on the left, palms upward. Close your eyes and begin to relax your body. You may allow the different parts of the body to relax, starting from the head downward and working with all the muscles in each part. Do it slowly, in a leisurely manner, and systematically, avoiding nothing in the process. This will take roughly two to three minutes, and by the time you have completed this preparatory stage, your mind should have been appropriately attuned to the meditation practice proper. You should be completely relaxed, otherwise meditation will become more of a burden than the enjoyable spiritual experience that it is. Not only should you feel physically relaxed, you should also train your mind to be free from psychological tension by putting down for the time being any cares and 191

concerns that may cause mental disturbance or restlessness. Careful attention to small details prior to the sitting, like making sure that the door is locked, the gas stove or television set turned off, and the telephone unplugged or moved to another area where it will not be a nuisance, can add much to the pleasure of the practice and further ensure success in the endeavor. There is another important aspect to sitting meditation. One must sit without moving the body for any reason. Please do not wriggle the toes or fingers or move the hands to rub or scratch or change the posture in any way until after the sitting is over. Any movement breaks the continuity of the practice and this causes the meditator to start all over again. Some meditation teachers tell their students that it is quite alright to move as long as they are “mindful.” But if the students are truly mindful, they would be able to watch the mind and its dislike of the sensations and then, relax the mind around them. Thus, there would be no reason to move! Mindfulness means to lovingly-accept what is happening in the present moment, without trying to control, resist or change it. To be truly mindful means to open up and allow whatever to present itself in the present moment. Moving while sifting means that the meditator is not being mindful at all. The meditator is giving in to the desire to move, and is identifying with that desire. Thus, when one is ready and begins to meditate, they must remain still and keep tranquilizing the mind whenever there is a distraction. To sit as still as a Buddha image is the best! Actually the only allowable movement during meditation is to straighten the back when it starts to curve or slump, as long as it is not done too often. 192

4.3. THE PRACTICE METHOD OF DHYĀNA

There are different ways of meditation. We want to present a comprehensive picture of the methods or approaches in meditation, rather than requiring that one becomes fully skillful in one method before giving the next one. The Buddha related an illustrious parable in one of his greatest Sātras, The Sātra of Mahā-Paranirvāṇa: Some inherently blind people were touching an elephant in order to determine what it was like. One blind person touched the trunk and thought that an elephant was like a long tube. Another blind person touching the tail imagined that an elephant was like a rope. Each of them had his own concept of the elephant. They were all telling the truth as they perceived and they were all right – yet they were all wrong. They were only telling part of the whole. Thus, there is a danger in presenting only part of the facts. However, there is also a danger in presenting everything at once; that way, one may know everything, but doesn’t practice. One seems to know everything, but it will not bring him anything; therefore, he is not going to enjoy the fruit of it. 307 Author thinks, in an intelligent way, we will approach meditation and get the whole picture of it. Then we will practice some of the methods. Finally, we will select from among them one or two approaches or methods which we will stay with and practice very hard. Then we will accomplish something! This is my view and I will try to do it this way. This was also the method adopted in the past by many great masters.

307 Reverend Cheng Kuan. The Sweet Dews of Ch’an, Taipei: Vairocana Publishing Co., Ltd, 1995, p. 8. 193

4.3.1. Attention Method on the Present Moment

Often with meditation, there will be some hard work at the beginning, but be willing to bear that hard work knowing that it will lead you to experience some very beautiful and meaningful states. They will be well worth the effort! It is a law of nature that without effort one does not make progress. Whether one is a layperson or a monk, without effort one gets nowhere, in meditation or in anything. Effort alone is not sufficient. The effort needs to be skilful. This means directing ones energy just at the right places and sustaining it there until its task is completed. Skilful effort neither hinders nor disturbs you; instead it produces the beautiful peace of deep meditation. The effort is directed to letting go, to developing a mind that inclines to abandoning. One of the many simple but profound statements of the Lord Buddha is that “a meditator whose mind inclines to abandoning, easily achieves Samādhi.” Such a meditator gains these states of inner bliss almost automatically. What the Lord Buddha was saying was that the major cause for attaining deep meditation, for reaching these powerful states, is the willingness to abandon, to let go and to renounce. During meditation, we are not going to develop a mind which accumulates and holds on to things, but instead we develop a mind which is willing to let go of things, to let go of burdens. Outside of meditation we have to carry the burden of our many duties, like so many heavy suitcases, but within the period of meditation so much baggage is unnecessary. So, in meditation, see how much baggage you can unload. Think of these things as burdens, heavy weights pressing upon you. Then you have the right attitude for letting go of these things, abandoning them freely without looking back. This effort, this attitude, this movement of 194

mind that inclines to giving up, is what will lead you into deep meditation . Even during the beginning stages of this meditation, see if you can generate the energy of renunciation, the willingness to give things away, and little by little the letting go will occur. As you give things away in your mind you will feel much lighter, unburdened and free. In the way of meditation, this abandoning of things occurs in stages, step by step. You may go through the initial stages quickly if you wish, but be very careful if you so do. Sometimes, when you pass through the initial steps too quickly, you find that preparatory work has not been completed. It is like trying to build a town house on a very weak and rushed foundation. The structure goes up very quickly, but it comes down very quickly as well! So you are wise to spend a lot of time on the foundations, and on the “first storey” as well, making the groundwork well done, strong and firm. Then when you proceed to the higher storeys, the bliss states of meditation, they too are stable and firm. In the method meditation, we like to begin at the very simple stage of giving up the baggage of past and future. Sometimes you may think that this is such an easy thing to do, that it is too basic. However, if you give it your full effort, not running ahead to the higher stages of meditation until you have properly reached the first goal of sustained attention on the present moment, then you will find later on that you have established a very strong foundation on which to build the higher stages. In the discourse on “Bhaddekaratta” Lord Buddha taught: The past should not be followed after, The future not desired. What is past is got rid of And the future has not come. 308

308 Middle Length, Vol III, PTS, London, 1990, p. 233. 195

The discourse on “Bhaddekaratta” explained the meaning implied in the above teaching. With regard to this discourse, a person thinks of his material shape in the past, thinks of his feeling, his perception, his activities, his consciousness in the past, and delights therein: this is the meaning of following after the past that should not be done. The person thinks of his future and a thought arises in his mind that: “may my body, my feeling, my perception, my activities, my consciousness be thus in the future” and he delights therein: this is the meaning of desiring future that should not be done. Abandoning the past means not even thinking about your work, your family, your commitments, your responsibilities, your history, the good or bad times you had as a child . . . you abandon all past experiences by showing no interest in them at all. You become someone who has no history during the time that you meditate. You do not even think about where you are from, where you were born, who your parents were or what your upbringing was like. All of that history is renounced in meditation. In this way, everyone here on the retreat becomes equal, just a meditator. It becomes unimportant how many years you have been meditating, whether you are an old hand or a beginner. If you abandon all that history, then, we are all equal and free. We are freeing ourselves of some of these concerns, perceptions and thoughts which limit us and which stop us from developing the peace born of letting go. So every “part” of your history you finally let go of, even the history of what has happened to you so far in this retreat, even the memory of what happened to you just a moment ago! In this way, you carry no burden from the past into the present.

Atītam nānvāgameyya, nappatikankhe anāgatam Yad atītam pahīnan tam, appattanca anāgatam. (M. III, p.193) 196

Whatever has just happened, you are no longer interested in it and you let it go. You do not allow the past to reverberate in your mind. Some people have the view that if they take up the past for contemplation they can somehow learn from it and solve the problems of the past. However, you should understand that when you gaze at the past, you invariably look through distorted lenses. Whatever you think it was like, in truth it was not quite like that! You can bury the past, just as you bury a person who has died. You place them in a coffin then bury it, or cremate it, and it is done with, finished. Do not linger on the past. Do not continue to carry the coffins of dead moments on your head! If you do, then you are weighing yourself down with heavy burdens which do not really belong to you. Let all of the past go and you have the ability to be free in the present moment. As for the future, the anticipations, fears, plans, and expectations – let all of that go too. The Lord Buddha once said about the future “whatever you think it will be, it will always be something different”! This future is known to the wise as uncertain, unknown and so unpredictable. It is often complete stupidity to anticipate the future, and always a great waste of your time to think of the future in meditation. So, you don’t know about the future. It can be so strange, even weird, completely beyond whatever you expect. Experiences like this give you the wisdom and courage to abandon all thoughts about the future, and all expectation as well: But whoever has vision now here, now there, of a present thing, knowing that it is immovable, unshakable, let him cultivate it. Swelter at the task this very day. Who knows whether he will die tomorrow? 197

There is no bargaining with the great hosts of Death. Thus abiding ardently, unwearied day and night, He indeed is “Auspicious” called, described as a sage at peace. 309 As to the present things, he should regard his body, his feeling, his perception, his activities, his consciousness as not his self, or self not having them, or they are not in the self, or the self not in them: this is the meaning of having vision of present things he should practice day after day. So, the above teaching really shows individuals the practical way to live in peace of mind: if a person practices it one day, he will be a sage at peace in one day; if he practices it day after day, he may become a true sage, who completely destroys the cause of all troubles and sufferings, and abides in happiness for good. In the case of a worldly man who just can practice it partly, he may reduce his immediate troubles to the least, and save a lot of energy for use for his jobs. In stage of the meditation keep your attention right in the present moment, to the point where you don’t even know what day it is or what time it is – morning? afternoon? – don’t know! All you know is what moment it is – right now! In this way you arrive at this beautiful monastic time scale where you are just meditating in the moment, not aware of how many minutes have gone or how many remain, not even remembering what day it is.

309 The discourse on “Bhaddekaratta.” Middle Length, Vol III, PTS, London, 1990, p. 233. Paccupannan ca yo dhammam, tattha tattha vipassati, Asamhīram asamkuppam, tam vidvā manubruhaye. Ajj'eva kiccam àtappam; ko jannā maranam suve? Na hi no samgaran tena, mahāsenena maccunā. Evam vihārim ātāpim, ahorattam atanditam Tam ve bhaddekaratto ti, santo ācikkhate munīti. (M.III, p.193). 198

The reality of now is magnificent and awesome. When you have abandoned all past and all future, it is as if you have come alive. You are here, you are mindful. This is the first stage of the meditation, just this mindfulness sustained only in the present. Reaching here, you have done a great deal. You have let go of the first burden which stops deep meditation. In the author’s opinion, following after the past or desiring the future is living with the image of reality, but not living in reality; this is an unrealistic and unpractical way of life. Living in the very present moment is living a true life which can help a man see things as they really are: this is a realistic and practical way to live: this also is the meaning of the spirit of partialness taught by Lord Buddha.

4.3.2. The Concentration Technique on the Breath

The concentration technique which involves a prolonged and constant focus on one’s own breaths has been praised by the Buddha as being suitable to all types of temperaments. This technique is so popular that it is virtually taught in all Buddhist traditions. It is so convenient to practice that even children, properly instructed, can do it. There are different ways by which concentration on the breath is developed. In other words, one may say that there are numerous ways and means to use one’s breaths as the object of concentration practice. These may be regarded simply as different variations of the same method, and they are so many that it is impossible to list all of them here. Individual meditation centers may have a specific preference for one variation over others, although all are equally valid and beneficial. 199

Being aware of the breath and also of the feelings, means to notice the interrelationship of feelings and breathing. The same applies to the mind. Each state of mind changes the breathing in subtle ways, and vice versa. This might give rise to insights into the interdependence of all things, which is quite important in the Mahāyāna. The Buddha also recommends being aware of the breathing and at the same time seeing from moment to moment all feelings, sensation, and perceptions as impermanent. This is genuine vipassanā contemplation and presupposes a considerable steadiness of the mind. The Buddha said that there are two different aspects of meditation: samatha, inner stillness, and vipassanā, insight. Reading the -sutta, the text in the Pāli Canon where the Buddha describes the different aspects of the contemplation of breathing, one is struck by the fact that the emphasis is on some sort of very comprehensive awareness. The Buddha says: we should be aware of the breath and also of the whole body, of the breath and of the feelings, of the breath and the state of mind, of the breath and the contemplation of impermanence, etc. “Ever mindful he breathes in, mindful he breathes out” tell us the way to practice mindfulness of breathing. Being aware of the breath means to know when one is experiencing the in-breath and to know when one is experiencing the out-breath. It simply means to open up one’s awareness and to be attentive to the breath as much as possible and at the same time, relax the tightness in the head. Breathing in long, he understands: ‘I breathe in long’; or breathing out long, he understands: ‘I breathe out long.’ Breathing in short, 200

he understands: ‘I breathe in short’; or breathing out short, he understands ‘I breathe out short. 310 The words “he understands” are emphasized to show that one does not focus with strong attention on the breath to the exclusion of everything else. One merely understands what the breath is doing in the present moment. That’s all there is to this! One simply knows when they breathe in long or short! There is no controlling of the breath at any time. Instead, there is only understanding of what one is doing in the present moment. If one tries to “over-focus” or “concentrate” on the breath to the exclusion of anything else, they will develop a headache due to the “wrong concentration.” Whenever a meditator holds tightly onto the meditation object and tries to force the mind to “concentrate” or bumps any distractions away, the head will develop a very tight and painful tension. This tightness or tension on the head also occurs when the meditator attempts to control the sitting by throwing down any distracting thoughts and feelings and quickly rush back to the meditation object. This happens with ‘momentary concentration’ as well as any other kind of ‘concentration’ technique. The method taught by the Lord Buddha was to never suppress anything. His method was to open and expand the mind and to allow everything that arises in the present moment. Thus, whenever a pain arises in the body, one first recognizes that the mind has gone to that sensation, let’s go of any thoughts about that sensation, opens the mind and lets go of the tight mental fist that is wrapped around the sensation, or by letting the sensation be there by itself without any mental resistance or aversion

310 M. III.122. 201

to it. This is done by telling themselves, “Never mind it is alright for this pain to be there.” Next, relax the tightness which is in the head . . . feel the mind expand and become calm . . . then re-direct the attention back to the object of meditation i.e. the breath. If one gets caught in the thinking about the sensation or pain, the sensation will get bigger and become more intense. Eventually, they can’t stand it anymore and feel that they have to move. This thinking or internally verbalizing about the sensation and wishing it would go away, is the ‘ego identification’ with the painful sensation. This getting involved with, . . . trying to control, . . . fighting with the sensation, . . . resisting the sensation etc., is only fighting with the Dhamma (Truth of the Present Moment). Whenever anyone fights and tries to control or hardens the mind to the Dhamma of the present moment, they cause themselves undue suffering and pain. Another way of fighting the Dhamma is by taking the sensation personally. This worsens the pain and as a result, it hurts even more. Thus, one must learn to open and lovingly-accept the present moment without that ‘ego-identification’ and the thinking or internally verbalization about, or taking it as “I am that.” This is how one gains calmness and composure of mind, as well as, equanimity, full awareness, and mindfulness. The Lord Buddha taught us three kinds of actions while meditating or during our daily activities. They are, “Love where we are at, love what we are doing in the present moment, and love who we are with.” These simple explanations allow one to be completely accepting of the present moment. “To love where we are” means to accept the fact that when one is sitting in meditation, things are not always like they want them to be. “To love what we are doing” means to open up the mind and allow whatever 202

arises in the present moment, to present itself without our getting attached to it. A good acronym for this is “DROPS” which means “resist or push don’t soften.” Whatever arises, one does not resist or push. Just soften into it, open the mind and accept it. In other words “to love what we are doing,” “to love who we are with,” means to love oneself enough so that they see and let go of all kinds of attachments which causes pain to arise in their body and mind. The recognition that one causes their own suffering is a major realization. When one truly loves themselves, they will see the pain and sorrow and lovingly let it go. This is done by letting go of the thinking about. Thus, they let go of the attachment and the ego identification with it. He trains thus: ‘I shall breathe in experiencing the whole body [of breath]’; he trains thus ‘I shall breathe out experiencing the whole body [of breath’]. 311 This part of the sutta means that the meditator knows when the breath is starting and stopping on the in-breath. One also knows when the breath is starting and stopping on the out-breath. The meditator doesn’t have to over-focus the mind or ‘concentrate’ on the breath, or take this breathing as the object of extreme concentration. One simply knows what the breath is doing in the present moment. Their mindfulness is sharp enough to know what the breath is doing at all times, without controlling the breath in any way. Just let the breath and the awareness be a natural process. He trains thus: ‘I shall breath in tranquilizing the bodily formation’; he trains thus: ‘I shall breath out tranquilizing the bodily formation. 312

311 M. III.122. 203

This simple statement is the most important part of the meditation instructions. It instructs one to notice the tightness which arises in the head with every arising of a consciousness, and let that tightness go, while on the in-breath and out-breath. Then one feels their mind open up, expand, relax and become tranquil. Every time they see that the mind is distracted away from the breath, they simply let go of the distraction, relax the tightness in the head by letting go of the tightness, feel the mind become open, expanded, relaxed, calm and clean. Next, one softly re- directs the mind back to the breath, on the in-breath relaxes, expands and calms the tightness in the head and mind . . . on the out-breath relaxes, expands and calms the tension in the head and mind. For example, when a thought arises, just let the thought go. Don’t continue thinking, even if one is in mid-sentence. Just softly let the thought go. If the distraction is a sensation, firstly open the mind and let go of the aversion to the sensation, then open and expand the mind before re-directing one’s attention back to the breath. This opening up, expanding and letting go of the tightness in the head is actually letting go of the subtle ‘ego identification’ which attaches itself to everything as it arises. Thus, when one lets go of this tension, they are actually letting go of all ignorance which causes rebirth. When the meditation instructions here are followed closely, there will be no ‘sign or nimitta’ arising in the mind (i.e., no lights or other kinds of mind-made objects, which arise in the mind when one is practicing ‘concentration meditation’). The mind naturally becomes calm and tranquil. One need not try to force the mind to stay on the object of

312 M. III.123. 204

meditation through strong concentration which causes tension and pain in the head. One begins to realize the true nature of all phenomenon as being impermanent (anicca), unsatisfactory (dukkha), and not-self (). Thus, when one practices “tranquil wisdom meditation.” they are aware of the in-breath and at the same time, the relaxation of the tightness in the head and the mind. They are also aware of the out-breath and again, at the same time, the relaxation of the tightness in the head and mind. It is alright if one happens to miss one in-breath or one out-breath at first. They should not put unnecessary pressure on themselves which might cause them to think how difficult this practice is. This is actually an incredibly easy practice and a simple way to develop the mind. Thus, if one occasionally misses the in-breath or out-breath, just let it go and catch the next in-breath or out-breath. At first, the breath may seem to be very fast and difficult to notice. However, as one continues with their practice, the meditation becomes easier and they will not miss the in-breath or out- breath that much. After all, this is a gradual training. There is no need to put undue pressure on oneself. Simply relax into the meditation. When one practices “tranquil wisdom meditation,” the breath does not become subtle and difficult to observe. If this happens, then the meditator is ‘concentrating’ too much on the breath. Also, the tightness in the head is not relaxed enough. If the breath seems to disappear again, the meditator is focusing their ‘concentration’ and not tranquilizing the mind enough. The jhānas (meditation stages) will appear by themselves as the mind becomes calm and peaceful. The meditator does not have to push, force or ‘concentrate with a fixed mind’. Actually, the Lord Buddha taught a most natural form of meditation that works for every type of personality or individual. 205

He trains thus: ‘I shall breathe in experiencing joy’; He trains thus: ‘I shall breathe out experiencing joy.’ 313 This refers to the attainment of the first two jhānas (meditation stages). The description of these stages is a set formula that is repeated many times in the suttas: He trains thus: ‘I shall breathe in experiencing Happiness’; He trains thus: ‘I shall breathe out experiencing happiness.’ 314 As one continues onwards with their practice and keep calming and opening the mind, eventually they reach a stage where the feeling of joy becomes too coarse and it naturally won’t raise any more. My composed mind was purified, unblemished, rid of imperfection, malleable, wieldy, steady and attained to imperturbability. 315 This gives the serious meditator an idea of what to expect when one attains this stage. The mind is exceptionally clear, bright and alert. The mind can even see when a distraction begins to arise, then let it go and open up, expand and calm down again before coming back to the breath. The abandoning of pain and pleasure does not mean that occasionally pain or pleasure won’t arise. They will arise, but the mind is in such a state of balance that it won’t shake or become involved with the distractions. At that time the mind is very aware when pain or pleasure arises but the equanimity and mindfulness is so strong that it does not become concerned with it. He trains thus: ‘I shall breathe in experiencing the mind’; he trains thus: ‘I shall breathe out experiencing the mind. 316

313 M. III.123. 314 Ibid. 315 Ibid. 206

At this time, one’s mind becomes very calm and any slightest disturbance is noticed and is let go quickly and easily. First, the mind lets go of tightness . . . now it goes back to the breath . . . opening, expanding and calming on the in-breath . . . loosening, stretching out and relaxing the mind on the out-breath. He trains thus: ‘I shall breathe in gladdening the mind’; he trains thus: ‘I shall breathe out gladdening the mind. 317 When one reach this stage of meditation, they begin to experience a finer and more exalted type of joy, which is described as the Joy ( Pharana Piti) Enlightenment Factor. The mind becomes very peacefully happy and at ease like never before. This is called gladdening the mind because it is such a pleasurable state to be in. At that time, the mind is exceptionally uplifted, very clear and the mindfulness is sharper than ever before. The equanimity is even more balanced and composed. He trains thus: ‘I shall breathe in stilling the mind’; he trains thus: ‘I shall breathe out stilling the mind. 318 At this time, the mind becomes more subtle and calm, with very few distractions. When they do arise, they are quickly noticed, let go of, calm the mind and return back to the breath. Naturally, the breath and the calming of the mind become easier and more serene. They happen together naturally at the same time. He trains thus: ‘I shall breathe in liberating the mind’; he trains thus: ‘1 shall breathe out liberating the mind. 319

316 Ibid. 317 Ibid. 318 Ibid. 319 M. III.124. 207

Liberating the mind means that one stays on the breath with enough joyful interest such that when the mind begins to move or go away from the breath, they are aware and let the distractions go without any identifying. One then relaxes the mind before coming back to the breath. When a hindrance arises, one sees it quickly and let it go without hesitation. At this point sloth and torpor, or restlessness and anxiety, are the biggest obstacles to one’s practice. Whenever a hindrance arises, it will knock one out of the jhāna and can cause all kinds of disturbances. The phrase liberating the mind also means to let go of the lower jhānas (meditation stages) and all of the jhāna factors by not being attached (thinking about and identifying with) them in any way. He trains thus: ‘I shall breathe in contemplating impermanence’; he trains thus: ‘I shall breathe out contemplating impermanence. 320 As one continues with their practice of meditation on the breath, plus calming and expanding the mind, eventually the mind becomes very deep and then they begin to notice that the mind is expanding and getting bigger. Silence and spaciousness of mind go together. The immensity of silence is the immensity of the mind in which a center does not exist; actually speaking at this time, there is no center and there is no outer edge. It continually grows and expands. One begins to see that there are no boundaries, and space and mind are infinite. The Anupada Sutta, Sutta No 111 in Majjhima Nikāya, described this as follows: Again, by passing beyond perceptions of form, with the disappearance of all sense of resistance and by non-attraction to the perceptions of change, aware that space is infinite, the Bhikkhu enters into and abides

320 Ibid. 208

in the base of infinite space. And the states in the base of infinite space – the perception of the base of infinite space and the unification of mind. One still has the five aggregates affected by clinging, the form, feelings, perception, volition (observation thoughts) and mind. 321 Passing beyond perceptions of form, means that even though one knows that they have a body at that time, this awareness would not readily pull our mind towards it. In this state of jhāna (meditation stage), they are very aware of the mind and what it is doing. The disappearance of all sense resistance and non-attraction to the perceptions of change means even though a pain arises in the body, one knows it but does not get involved with that sensation. They feel the mind growing, changing and expanding but, they are not distracted from the breath or the relaxing of the mind. The meditator’s mind is continually moving and expanding but their mind accepts this as it truly is. Seeing impermanence and how one’s mind changes and expands, one realizes that this phenomena is part of an impersonal process which they have no control. As one continues on with the practice of opening and calming the mind on the in-breath and the out-breath, they will eventually start to see consciousness arising and passing away. It is continually coming up and going away, arising and passing away, without a break! The consciousness keeps coming into being, then vanishing in all the sense doors. This is described in the Anupada Sutta thus: Again, by completely surmounting the base of infinite space, aware that consciousness is infinite; a Bhikkhu enters upon and abides in the realm of infinite consciousness. And the states in the base of

321 M. III.97. 209

infinite consciousness – the perception of the base of infinite consciousness and the unification of mind. One still has the five aggregates affected by clinging, the bodily form, the feeling, perception, volition (observation thoughts) and mind. 322 When one is in this state of infinite consciousness, there can still arise some hindrances like torpor or dullness of mind, or restlessness. These hindrances arise because the energy that they put into their practice isn’t quite correct. When there is too little energy, one experiences dullness (rarely does the meditator have sleepiness at this time). On the other hand, if they try too hard or put too much energy into the practice, restlessness will arise. Both of these hindrances will knock one out of the jhāna while they are present in the mind. When one is in this state, they see change happen so rapidly and continually, that it becomes very tiresome. They begin to see just how much unsatisfactoriness arises with each consciousness. He trains thus: ‘I shall breathe in contemplating fading away’; he trains thus: ‘I shall breathe out contemplating fading away. 323 As one continues on with their practice, on the in-breath, letting go and calming the mind; and on the out-breath, letting go and calming the mind, now the mind naturally lets go of all consciousness which were so readily seen before, the mind then gets into the realm of ‘nothingness.’ This is when there is no external thing for the mind to see. There is mind looking at nothing outside of itself. The Anupada Sutta says this: Again, by completely surmounting the base of infinite consciousness, aware that there is ‘nothing’; the Bhikkhu enters

322 M. III.99. 323 M. III.125. 210

upon and abides in the base of nothingness. And the states in the base of ‘nothingness’ – the perception of the base of nothingness and the unification of mind, again there are still the five aggregates affected by clinging, the bodily form, feeling, perception, volition (observation thoughts), and mind. 324 He trains thus: ‘I shall breathe in contemplating cessation’; he trains thus: ‘I shall breathe out contemplating cessation.’ 325 One still continues on calming the mind on the in and out breath. At this time, the mind begins to get smaller and it seems to shrink. The mind becomes very subtle and still. This is described in the Anupada Sutta as: Again, by completely surmounting the base of nothingness, the Bhikkhu enters upon and abides in the base of neither neither- perception nor non-perception. 326 He trains thus: ‘I shall breathe in contemplating relinquishment’; he trains thus: ‘I shall breath out contemplating relinquishment.’ 327 This state of meditation is not the experience of the Supramundane Nibbāna yet, but it is very close at that time. One experiences the Supramundane Nibbāna when the meditator sees all of the twelve links of Dependent Origination ( Paticcasamuppada) both forwards and backwards. This happens after the perception and feeling comes back and is noticed. With the seeing of the final ignorance, there is a change in the mind. It becomes dispassionate, and completely lets go of the belief in a permanent unchanging self or soul. This is the only way one can experience the supramundane state of Nibbāna that is by seeing directly

324 M. III.101. 325 M. III.125. 326 M. III.103. 327 M. III.25. 211

all of the links of Dependent Origination. This is why it is called the ‘Doctrine of Awakening.’ Bhikkhus, on whatever occasion a Bhikkhu, breathing in long, understands: ‘I breathe in long,’ or breathing out long understands: ‘I breathe out long’; Breathing in short, understands: ‘I breathe in short,’ or breathing out short, understands: ‘I breathe out short. 328 The ‘on whatever occasion,’ is very interesting and has far reaching implications. ‘On whatever occasion’ does not mean only while sitting in meditation, but, all of the time. During one’s daily activities, when the mind becomes heavy and full of thoughts, one notices it, simply let’s go of the thoughts, calms and loosens the tightness in the mind, feels the mind expand and becomes tranquil then goes back to the breath for one or two breaths. This will help greatly in calming the mind and to improve our mindfulness during one’s daily activities. This is definitely a practical way to practice one’s daily activities and improve their awareness of states of consciousness. Every time one does this during their daily activities; it brings a kind of awareness and perspective into their lives. It becomes easier to see the three characteristics of existence, impermanence, suffering, and not-self nature, even while working or playing. The statement, ‘On whatever occasion,’ extends into one’s walking meditation as well. Instead of putting the attention on one’s feet, (as some meditation teachers recommend), they can still keep their attention on the mind, relaxing on the in and out breath, while walking. This is mindfulness of body (the breath body) and can even extend into other activities. The mindfulness of mind objects is a very important aspect to

328 M. III.127. 212

be aware of and is much easier to watch than the physical body. It is easy to tell when the mind is tight and tense. At that time one can relax, loosen the tightness in the head then come back to the breath for one or two breaths, if they do not have time to do more right then. Remember that the first and second verses in the , “Mind is the forerunner of all (good and bad) states. Mind is chief; mind-made are they.” 329 Everything follows the mind, be it happiness or suffering. By trying to follow all the movements of the body, one cannot see the mind clearly enough to realize the tightness caused by that movement and consciousness. Thus, directly being aware of the mind and all of its movements and tendencies to tighten was what the Lord Buddha intended, when he said “On any occasion.”

4.3.3. A Model for Clinical Application

Considerable data is available, documenting the various biopsychosocial benefits that accrue from the practice of Vipassanā meditation. It indicates the vast the rapeutic potential that Vipassanā has. For instance, many case report studies have been recorded on the positive effects of Vipassanā in different psychosomatic disorders such as chronic pain, headaches, bronchial asthma, hypertension, peptic ulcer, psoriasis, etc., and so also in different disorders including alcoholism and drug addiction. Beneficial aspects of Vipassanā have also been studied in special population groups such as students, prisoners and police personnel, besides individuals suffering from chronic pain and various mental disorders. 330

329 Dhp.1. 330 “Vipassana Research Institute: A Reader International Seminar on Vipassana Meditation,” December 1986, Igatpuri, , 1986, p. 22. 213

However healing-not disease cure, but the essential healing of human suffering-is the purpose of Vipassanā. Suffering springs from ignorance of one’s true nature. Insight, truth experiential truth-alone frees one.331 “Know thyself” all wise persons have advised. Vipassanā is a practical way to examine the reality of one’s own mind and body to uncover and solve whatever problems lie hidden there, to develop unused potential and to channel it for one’s own good and the good of others. 332 All people need healing, most particularly healers. “Physician heals thyself” is a well-known phrase. Freud and Jung insisted that analysts be analyzed. The very vulnerability and compassion that sets the healer on a lifelong journey to heal, coupled to the constant exposure to human suffering, requires a treatment of its own. Vipassanā is acceptable and relevant to healers of diverse disciplines because it is free of dogma, experientially based and focused on human suffering and relief. With its practice, healers are able to deepen their autonomy and self-knowledge, at the same time augmenting their ability to be a professional anchor to others in the tumult of their lives. Vipassanā is verily the path of all- healing, including self-healing and other-healing. 333 The clinical utility of Vipassanā is more likely to be in terms of providing a general psychological pattern of positive mental states rather than a response to any particular problem. Generally, the conventional

“Vipassana Research Institute: A Reader: Seminar on Vipassana Meditation, Relief from Addictions, Better Health,” November 1989, Igatpuri, India, 1990, p. 185. “Vipassana Research Institute: A Reader: International Seminar on Vipassana Meditation and Health,” November 1990, Igatpuri, India, 1990, p. 33. 331Fleischman P.R., “Vipassana Meditation: Healing the Healee” and “The Experience of Impermanence,” Vipassana Research Institute, Igatpuri, India, 1991, 3-15. 332 Hart W., “The Art of Living in Vipassana Meditation as taught by S.N. Goenka,” Harper and Row, New York, 1987, p. 14. 333 Ibid. 214

psychotherapies are generated as treatments for the latter. Many therapists,334 who are themselves meditators, teach “ Anapana” a preparatory step in the training of Vipassanā, to their clients. The clients may be suffering from various neurotic, psychosomatic and personality disorders including addictions, and Anapana is taught as a supplementary form of treatment, with a good clinical response. Before commencing the formal training in Anapana, the therapist explains to the patient its potential benefits, particularly relaxation. This helps reduce the patient’s apprehension and enables him or her to cooperate and participate actively in the treatment. In addition, it is necessary to ensure that the physical environment is one that will facilitate relaxation; the room should be quiet and free from interruptions and the patient’s couch should be reasonably comfortable. The patient is asked to lie comfortably on the couch, close his eyes and observe, that is, cultivate awareness, of his respiration at the entrance of his nostrils-whether in-breath or out-breath, deep or shallow, fast or slow; natural breath, bare breath and only breath. When his mind wanders, the patient is asked to passively disregard the intrusion and repeatedly focus his attention on his breath, without getting upset or disturbed about the drift of his mind. Two things happen. Firstly, his mind gets concentrated on the flow of respiration. Secondly, he becomes aware of the relationship between his mental states and the flow of the respiration that whenever there is agitation in the mind-anger, hatred, fear, passion, etc.-the natural flow of

334 “Vipassana Research Institute: A Reader: International Seminar on Vipassana Meditation and Health,” November 1990, Igatpuri, India, 1990, p. 187. 215

respiration gets affected and disturbed. He thus learns to simply observe and remain alert, vigilant and equanimous. The patient is advised to continue practising the technique on his own, twice daily-in the morning and in the evening, each session lasting for about thirty minutes. The therapist reviews the progress of his patient from time to time, simultaneously counseling and motivating him to undertake a regular ten-day Vipassanā meditation course. The patient is thus encouraged to continue to strive for his personal autonomy, that is, to take personal responsibility of his own health and well-being. In short, Vipassanā’s ability to tranquillize the human mind, changing its turbulence to calmness with increased vitality, makes it a positive mental health measure and an excellent human potential development method. The meditator becomes free to live for higher values, richer goals: loving-kindness, compassion, sympathetic joy and peacefulness. Vipassanā thus leads people from narcissism to mature, social love, to a life of altruists and this personal transformation becomes the catalyst for social change and development. More scientific research needs to be pursued on the role of Vipassanā, both as a self-regulation strategy for specific psychotherapeutic and psycho- physiological aims and as a discipline and way of life for deep self- exploration and transformation. The various psycho-physiological changes with Vipassanā ought to be studied with the aid of modern sophisticated instruments. Also, long term prospective studies on meditators, besides multicentred controlled clinical trials of this technique, need to be conducted to clarify which individual types and health disorders respond to and benefit from the practice of Vipassanā. Such endeavours will make “Health for AW” a more realistic proposition.