Vipassanā (Pāli) or vipaśyanā (विपश्यना, Sanskrit, in the Buddhist tradition means insight into the true nature of reality. A regular practitioner of Vipassana is known as a Vipassi (vipaśyin). Vipassana is one of the world's most ancient techniques of meditation, which was re-discovered by Gautama Buddha. It is a practice of self-transformation through self-observation and introspection to the extent that sitting with a steadfast mind becomes an active experience of change and impermanence.In English, vipassanā meditation is often referred to simply as "insight meditation".
In the Theravadin context, this entails insight into the three marks of existence. In Mahayana contexts, it entails insight into what is variously described as sunyata, dharmata, the inseparability of appearance and emptiness, clarity and emptiness, or bliss and emptiness.
In a broader sense, vipassanā has often been used as one of two poles for the categorization of types of Buddhist meditation, the other being samatha (Sanskrit: śamatha). Samatha is a focusing, pacifying and calming meditation, common to many traditions in the world, notably yoga. It is used as a preparation for vipassanā, pacifying the mind and strengthening the concentration in order to allow the work of insight. In Buddhist practice it is said that, while samatha can calm the mind, only insight can reveal how the mind was disturbed to start with, which leads to prajñā (Pāli: paññā, wisdom) and jñāna (Pāli: ñāṇa, knowledge) and thus understanding, preventing it from being disturbed again.
The term is also used to refer to the modern Buddhist vipassana movement (modeled after Theravāda Buddhism meditation practices), which employs vipassanā and ānāpāna meditation as its primary techniques and places emphasis on the teachings of the Satipaṭṭhāna Sutta. The primary initial object of investigation in that style of meditation is sensation and feeling (Skt: Vedanā).
Vipassanā is a Pali word. It is often translated as "insight" or "clear-seeing," A synonym for "Vipassanā" is paccakkha (Pāli; Sanskrit: pratyakṣa), "before the eyes," which refers to direct experiential perception. Thus, the type of seeing denoted by "vipassanā" is that of direct perception, as opposed to knowledge derived from reasoning or argument.
Practice of vipassanā
Vipassanā meditation differs in the modern Buddhist traditions and in some nonsectarian forms. It includes any meditation technique that cultivates insight including contemplation, introspection, observation of bodily sensations, analytic meditation, and observations about lived experience. Therefore, the term can include a wide variety of meditation techniques across lineages. In the Theravāda
Vipassanā as practiced in the Theravāda includes contemplating Buddhist teachings, including the Four Noble Truths, as well as more experiential forms such as deep body awareness. In the latter forms it is a simple technique which depends on direct experience and observation. It can be related to the three trainings taught by the Buddha as the basis of a spiritual path: adherence to a sīla (abstinence from killing, stealing, lying, sexual misconduct and intoxication), which is not an end in itself but a requirement for the second part, concentration of the mind (samādhi). With this concentrated mind, the third training, in the context of this technique (paññā, Sanskrit prajñā), is detached observation of the reality of the mind and body from moment to moment. Contemplative forms
Contemplations are rooted in mindfulness. Mindfulness of body, feelings, mind, and objects of mind. By seeing the arising and passing away of mindfulness and contemplations with regard to an origin, it follows that the self (related to the contemplation) arises and passes away, because the contemplation of the arising and passing away of the self is not a tenable position, the not-self arises.
One Abhidhamma method is that there are 40 topics that can be concentrated by the meditator such as anitya (Pāli anicca, impermanence), duḥkha (suffering), roga (illness), and so on. The meditator can meditate on one of these until he sees the truth with its origin and cessation.
Experiential forms
In the experiential forms, meditation consists of the experiential observation of mind and matter (nāma and rūpa) in their aspects of impermanence, unsatisfactoriness and lack of an inherent, independent essence or self when seen with the wisdom related to an origin.
Although it includes body awareness as part of the practice, it is not a "body scan" technique. The purpose is also not to release past trauma, but the full understanding of suffering (Samyutta Nikaya 45.5). This practice is thought to develop a deep, experiential understanding of the impermanence of all phenomena with the path that partakes of penetration that consists of the Bojjhanghas (Samyutta Nikaya 46.28) and brings to the surface and dissolves deep-seated complexes and tensions. The technique can foster development of insight that can lead to a permanent release.
The meditation object are the senses, sense-objects, khanddhas, elements etc. And in the 3rd and 4th jhana meditation one can practice the arising and passing away of the breath with anapanasati meditation. Release as its final fruit is not just the release of consciousness, it is the release of all the senses, sense-objects, khanddhas, elements etc. when the effluents are overcome.
The underlying principle is the investigation of phenomena as they manifest in the Four Foundations of Mindfulness highlighted in the Satipatthana Sutta; namely: kaya (body or breath), vedana (feeling or sensation), citta (mind or consciousness), and dhamma (mind objects). These phenomena differ from the khandhas (aggregates) because the citta factor is not connected to any aggregate, as it is the basic mood of the mind-body aggregate, while the dhamma encompasses all mind objects that are fruits of kamma (i.e., the vinnana, sanna and sankhara aggregates), and also all mind objects that are not a fruit of kamma, such as the Four Noble Truths.
Result
To see through the mode of impermanence means to examine things with regard to an origin and by seeing its cessation one can see the arising and passing away to discover their impermanent nature. To see through the mode of unsatisfactoriness means to examine things to determine whether they are satisfactory or are imbued with suffering. To see through the mode of non-self means to see the meditation objects with wisdom. In other words, the non-self arises from observing the arising and passing away of the self, it is seeing the self with wisdom. Theravādin teachers refer to knowledges evolving during practice. The meditator gradually improves his perception of the three marks of existence. Some steps are described as vipassanā jhānas, or simply as knowledges. However in Theravada buddhism knowledge and the cessation of ignorance can also be described in terms of the khanddhas and senses (Samyutta Nikaya 22.24 and Samyutta Nikaya 35.111)
The Vipassanā practitioner reaches the step where gross bodily sensations (Vedana) dissolve and there is a subtle flow of sensations throughout the body, which is called bhaṅgānupassanā ñāṇa (Sanskrit: bhaṅgānupaśyanājñāna), knowledge of dissolution. This is an ongoing, evolutionary process, that continues to reveal layer upon layer of mental purification. The Vipassanā yogi or yogini experiences increasing cessation of cravings (attachments) and aversions (fears), and eventually will reach the step of saṅkhārupekkhāñāṇa (Sanskrit: saṃskāropekṣājñāna): strongly founded knowledge of equanimity of all formations. However in the Theravada tradition Upekkha or equanimity is a Brahma state and if the state itself, the acts done that lead to that state and any cravings are not seen with wisdom then it does not lead to the attainment of nibbāna but to a new state. In the Mahāyāna
Similar to the Theravadan approaches, Mahāyāna vipaśyanā includes contemplation on Buddhist teachings as well as experiential awareness. The latter is particularly prevalent in East Asian traditions such as Zen. But in addition and in particular the Mahāyāna practitioner contemplates the two truths doctrine: the nature of conventional truth and absolute truth. Through the cultivation of this awareness, one realizes that both self and external phenomena lack an inherent existence and have the nature of emptiness (Skt: śūnyatā). This is determined by the inferential path of reasoning and direct observation through meditation.
The Mahāyāna also introduced meditation upon visualizations, such as an image of Prajnaparamita in female, deity form, as a way to contemplate Buddhist teachings. Each component of the visualization evokes a particular teaching and the practitioner then contemplates using a visual symbolic representation.
Gradualism or Subitism and the realisation is a debate in the Mahāyāna. Nevertheless, Huineng, sixth patriarch of the Zen, considered the practice cannot be described as gradualistic nor subitist, but implies people with more or less clear minds.
Inductive and deductive analysis in the Indo-Tibetan tradition
It appears that Indian Mahāyāna Buddhism employed both deductive investigation (applying premises to experience) and inductive investigation (drawing conclusions from direct experience) in the practice of vipaśyanā at the level of sūtrayāna, corresponding respectively to the "contemplative forms" and "experiential forms" in the Theravāda school described above. As scholar Leah Zahler explains,
The practice tradition suggested by the Treasury [Abhidharma-kośa] .. .--and also by Asaṅga's Grounds of Hearers--is one in which mindfulness of breathing becomes a basis for inductive reasoning on such topics as the five aggregates; as a result of such inductive reasoning, the meditator progresses through the Hearer paths of preparation, seeing, and meditation. It seems at least possible that both Vasubandhu and Asaṅga presented their respective versions of such a method, analogous to but different from modern Theravāda insight meditation, and that Gelukpa scholars were unable to reconstruct it in the absence of a practice tradition because of the great difference between this type of inductive meditative reasoning based on observation and the types of meditative reasoning using consequences (thal 'gyur, prasaanga) or syllogisms (sbyor ba, prayoga) with which Gelukpas were familiar. Thus, although Gelukpa scholars give detailed interpretations of the systems of breath meditation set forth in Vasubandu's and Asaṅga's texts, they may not fully account for the higher stages of breath meditation set forth in those texts. . . it appears that neither the Gelukpa textbook writers nor modern scholars such as Lati Rinpoche and Gendun Lodro were in a position to conclude that the first moment of the fifth stage of Vasubandhu's system of breath meditation coincides with the attainment of special insight and that, therefore, the first four stages must be a method for cultivating special insight [although this is clearly the case].
As she notes, it appears that only the tradition of deductive analysis in vipaśyanā was transmitted to Tibet in the sūtrayāna context. This tradition is outlined by Kamalaśīla in his three Bhāvanākrama texts (particularly the second one), following in turn an approach described in the Laṅkāvatāra Sūtra. One scholar describes his approach thus: "the overall picture painted by Kamalaśīla is that of a kind of serial alternation between observation and analysis that takes place entirely within the sphere of meditative concentration" in which the analysis portion consists of Madhyamaka reasonings. Contemporary Tibetan scholar Thrangu Rinpoche explains,
The approach in the sutras . . .is to develop a conceptual understanding of emptiness and gradually refine that understanding through meditation, which eventually produces a direct experience of emptiness . . . we are proceeding from a conceptual understanding produced by analysis and logical inference into a direct experience . . . this takes a great deal of time. . . we are essentially taking inferential reasoning as our method or as the path. There is an alternative . . . which the Buddha taught in the tantras . . . the primary difference between the sutra approach and the approach of Vajrayana (secret mantra or tantra) is that in the sutra approach, we take inferential reasoning as our path and in the Vajrayana approach, we take direct experience as our path. In the Vajrayana we are cultivating simple, direct experience or "looking." We do this primarily by simply looking directly at our own mind.
In general there are two kinds of meditation: the meditation of the paṇḍita who is a scholar and the nonanalytical meditation or direct meditation of the kusulu, or simple yogi. . . the analytical meditation of the paṇḍita occurs when somebody examines and analyzes something thoroughly until a very clear understanding of it is developed. . . The direct, nonanalytical meditation is called kusulu meditation in Sanskrit. This was translated as trömeh in Tibetan, which means "without complication" or being very simple without the analysis and learning of a great scholar. Instead, the mind is relaxed and without applying analysis so it just rests in its nature. In the sūtra tradition, there are some nonanalytic meditations, but mostly this tradition uses analytic meditation.
That is, in Tibet direct examination of moment-to-moment experience as a means of generating vipaśyanā became exclusively associated with vajrayāna. When vipaśyanā was generated in a sūtrayāna context, it necessarily involved conceptual contemplation of points of doctrine. One exception to this dichotomy, however, was the approach of Kagyu tradition known as sūtra mahāmudrā, which emphasizes "direct, unmediated experience" which "goes beyond verbalization." As Zahler noted, the vipassanā "experiential forms" approach advocated in the early suttas and practiced in the Theravāda tradition more closely resembles sūtra mahāmudrā than it does the conventional Tibetan sūtrayāna vipaśyanā. The only significant difference is that in the sūtra mahāmudrā tradition practice is general preceded by pointing-out instruction.
As scholar Klaus-Dieter Mathes notes, "while ordinary vipaśyanā practice [in the Indo-Tibetan sūtrayāna tradition] requires an analytical or intellectual assessment of emptiness which is mainly based on Madhyamaka reasonings, Bkra shis rnam rgyal, for example, starts (!) the presentation of vipaśyanā in his Phyag rgya chen po’i khrid yig chen mo with the following pith-instructions:
Assume the same body posture as before (i.e., as in śamatha practice) and gaze straight [ahead] without blinking or shifting. With lucid and non-conceptual śamatha as a basis, one should keep one’s attention vividly present. In this state look nakedly (rjen lhang gis) into the mind itself to see what shape, colour etc. it has.
This approach is sometimes traced to Sahajavajra’s Tattvadaśakaṭīkā, wherein the author distinguishes his approach to śamatha and vipaśyanā from that featured in the three Bhāvanākrama texts (particularly the second one) of Kamalaśīla. Sahajavajra notes that whereas in Kamalaśīla's approach vipaśyanā is "produced on the basis of analysis," in his own "it must be directly meditated upon with a non-analytical mind." In Mahāmudrā and Dzogchen
Mahāmudrā and Dzogchen use vipaśyanā extensively. This includes using some methods of the others traditions but also incorporates different approaches. Like the Mahāyāna they include meditating on symbolic images as contemplations but place a greater emphasis on this form of meditation. Additionally in the Vajrayāna (tantric) path, the true nature of mind is pointed out by the guru and the practitioner practices with that direct experience as a form of vipaśyanā. Many Kagyupas, in fact, consider Mahāmudrā (specifically the traditions Jamgon Kongtrul came to characterize as "sutra" and "essence") "not-specifically-Tantric" following the lead of Gampopa, who "distinguishes . . . a path of direct perception from a general Mahāyāna path of inferences and a Vajrayāna path of blessing."
Thrangu Rinpoche describes the approach using a guru:
In the Sūtra path one proceeds by examining and analyzing phenomena, using reasoning. One recognizes that all phenomena lack any true existence and that all appearances are merely interdependently related and are without any inherent nature. They are empty yet apparent, apparent yet empty. The path of Mahāmudrā is different in that one proceeds using the instructions concerning the nature of mind that are given by one's guru. This is called taking direct perception or direct experiences as the path. The fruition of śamatha is purity of mind, a mind undisturbed by false conception or emotional afflictions. The fruition of vipaśyanā is knowledge (prajnā) and pure wisdom (jñāna). Jñāna is called the wisdom of nature of phenomena and it comes about through the realization of the true nature of phenomena.
Regarding Thrangu Rinpoche, Mathes states "it should be noted that he generally considers such mahāmudrā teachings, or rather the path of direct cognition, to be Vajrayāna. In other words, he does not claim that they constitute a third path beyond the Sūtras and Tantras," unlike some other past and present Kagyu masters.
Dzogchen Ponlop Rinpoche clearly charts the developmental relationship of the practice of śamatha and vipaśyanā:
The ways these two aspects of meditation are practiced is that one begins with the practice of shamatha; on the basis of that, it becomes possible to practice vipashyana or lhagthong. Through one's practrice of vipashyana being based on and carried on in the midst of shamatha, one eventually ends up practicing a unification of shamatha and vipashyana. The unification leads to a very clear and direct experience of the nature of all things. This brings one very close to what is called the absolute truth.
This approach appears in some respects reminiscent of the one outlined by the Buddha in early suttas (as opposed to that of later Theravada thought) where, as characterized by Thanissaro Bhikkhu, samatha and vipassana are presented as two qualities of mind that should be developed in tandem to master jhāna.
Dzogchen Pönlop Rinpoche evokes an extended poetic metaphor from Milarepa to qualify vipaśyanā (as qualitatively different from śamatha) as having the propensity to "eradicate" klesha (mental defilements):
Insight, or vipashyana (lhagthong), is extremely important because it can eradicate the mental afflications, whereas tranquility [shamatha] alone cannot. That is why we want to be able to practice tranquility and insight in a unified manner. This unified practice has three steps; first, we practice tranquility; then we practice insight; and then we bring the two together. Doing this will eradicate the cause of samsara (which is mental afflictions), thereby eradicating the result of samsara (which is suffering). For this reason, it is improper to become too attached to the delight or pleasure of tranquility, because tranquility alone is not enough. As was said by Lord Milarepa in a song:
"Not being attached to the pool of tranquility
May I generate the flower of insight." Vipassana movement
The Vipassana movement refers to a number of branches of modern Theravāda Buddhism as well as non-monastic lineages. Sourced in the various traditions of India and supported by traditions of Sri Lanka, Burma, Laos and Thailand, this movement has produced contemporary American Buddhist teachers such as Shinzen Young, Lama Surya Das, Joseph Goldstein, Tara Brach, Sharon Salzberg, and Jack Kornfield (inspired by Theravāda teachers Mahasi Sayadaw, Dipa Ma, and Ajahn Chah Subhatto), as well as derivatives from those traditions such as John Earl Coleman and the movement led by S. N. Goenka who both studied with teacher Sayagyi U Ba Khin.
Women have been quite prominent as teachers in the Vipassana movement. Though the formal Theravāda vipassana tradition has been maintained by an almost exclusively male monastic tradition, nuns and non-monastic female adepts have played important roles, despite being completely absent or only noted in the background of the historical record.
Teachers within this movement tend to emphasize the importance of examining the kalapas as a means to gaining insight.
This section is outdated. Please update this section to reflect recent events or newly available information. Please see the talk page for more information. (January 2012)
Though the vipassana movement uses the term vipassana in its name, vipassana meditation is not specific to those traditions. All forms of Buddhism utilize some form of vipassana meditation. Scientific studies
fMRI were used to assess the thickness of the brains of twenty Westerners who had experience with Insight meditation. It was determined that their brains were thicker in regions of the brain involved with somatosensory, auditory, visual and interoceptive processing depending upon the amount of time that they'd spent practicing. The researchers suggest that this may slow cognitive decline typically associated with aging
This is the international home page of the organizations which offer courses in Vipassana Meditation as taught by S.N. Goenka and his assistant teachers in the tradition of Sayagyi U Ba Khin
Vipassana, which means to see things as they really are, is one of India's most ancient techniques of meditation. It was taught in India more than 2500 years ago as a universal remedy for universal ills, i.e., an Art of Living. For those who are not familiar with Vipassana Meditation, an Introduction to Vipassana by Mr. Goenka & related videos and Questions & Answers about Vipassana are available.
The technique of Vipassana Meditation is taught at ten-day residential courses during which participants learn the basics of the method, and practice sufficiently to experience its beneficial results.
There are no charges for the courses - not even to cover the cost of food and accommodation. All expenses are met by donations from people who, having completed a course and experienced the benefits of Vipassana, wish to give others the opportunity to also benefit.
Courses are given in numerous Meditation Centers and at non-center course locations at rented sites. Each location has its own schedule of courses. In most cases, an application for admission to each of these courses can be made by clicking on a selected one of the listed course dates that appear in the schedule.
There are numerous Centers in India and elsewhere in Asia/Pacific; ten Centers in North America; three Centers in Latin America; eight Centers in Europe; seven Centers in Australia/New Zealand; one Center in the Middle East and one Center in Africa.
Ten day non-center courses are frequently held at many locations outside of Centers as they are arranged by local students of Vipassana in those areas. An alphabetical list of worldwide course locations is available as well as a graphical interface of course locations worldwide and in India and Nepal.
Vipassana Meditation courses are also being taught in prisons.
A special 10-day Vipassana course especially for business executives and government officials is being held periodically at several centers around the world. For additional information visit the Executive Course Website. यह सयाजी उ बा खिन की परंपरा में आचार्य गोयन्काजी एवं उनके सहायक आचार्यों द्वारा सिखायी गयी विपश्यना (Vipassana) शिविरों का संचालन करनेवाली संस्थाओं का आंतरराष्ट्रीय होमपेज है।
विपश्यना भारत की एक अत्यंत पुरातन साधना विधि है। जिसका अर्थ जो जैसा है, उसे ठीक वैसा ही देखना-समझना है। लगभग २५०० वर्ष पूर्व भारत में यह पद्धति एक सार्वजनीन रोग के सार्वजनीन इलाज, अर्थात् जीवन जीने की कला, के रूप में सिखाया गया। जिन्हें विपश्यना साधना की जानकारी नहीं है, उनके लिए आचार्य गोयन्काजी द्वारा विपश्यना का परिचय* एवं प्रश्न एवं उत्तर उपलब्ध है।
विपश्यना दस-दिवसीय आवासी शिविरों में सिखायी जाती है। शिविरार्थी दस दिनों में साधना की रूपरेखा समझते है एवं इस हद तक अभ्यास कर सकते है कि साधना के अच्छे परिणामों का अनुभव कर सकें।
शिविर का कोई शुल्क नहीं लिया जाता, रहने एवं खाने का भी नहीं। शिविरों का पूरा खर्च उन साधकों के दान से चलता है जो शिविर से लाभान्वित होकर दान देकर बाद में आने वाले साधकों को लाभान्वित करना चाहते हैं।
शिविरों का संचालन कई विपश्यना केंद्रों पर तथा अस्थायी जगहों पर किया जाता है। हर जगह का अपना शिविर कार्यक्रम होता है। बहुंताश जगहों के शिविरों के लिए आवेदन शिविर कार्यक्रम में उचित दिनांक पर क्लिक करके किया जा सकता है।
भारत* एवं एशिया/पेसिफिक* में अन्य जगहों में कईएक; उत्तर अमेरिका* में दस; लेटिन अमेरिका* में तीन; यूरोप* में आठ; ऑस्ट्रेलिया एवं न्यूज़ीलेंड* में सात; मध्यपूर्व* में एक एवं आफ्रिका* में एक केंद्र है।
दस दिवसीय शिविर कई बार केंद्रों के बाहर कई जगहों पर स्थानिक साधकों द्वारा आयोजित किये जाते हैं। इन विश्व भर के शिविरों की अल्फाबेटीकल सूचि* तथा शिविर स्थलों का ग्राफिकल इंटरफेस विश्व* एवं भारत तथा नेपाल* के लिए भी उपलब्ध है।
जेलों* में भी विपश्यना सिखाई जाती है।
उद्योगपति एवं जेष्ठ सरकारी अफसरों के लिए दस दिवसीय एक्जिक्यूटिव कोर्स का आयोजन कई केंद्रोंपर किया जाता है। उनकी जानकारी के लिए एक्जिक्यूटिव कोर्स वेबसाईट* पर जा सकते है।
विपश्यना साधना की जानकारी नीचे बतायी अन्य भाषाओं* में भी उपलब्ध है।
The Technique
Vipassana, which means to see things as they really are, is one of India's most ancient techniques of meditation. It was rediscovered by Gotama Buddha more than 2500 years ago and was taught by him as a universal remedy for universal ills, i.e., an Art Of Living.
This non-sectarian technique aims for the total eradication of mental impurities and the resultant highest happiness of full liberation. Healing, not merely the curing of diseases, but the essential healing of human suffering, is its purpose.
Vipassana is a way of self-transformation through self-observation. It focuses on the deep interconnection between mind and body, which can be experienced directly by disciplined attention to the physical sensations that form the life of the body, and that continuously interconnect and condition the life of the mind. It is this observation-based, self-exploratory journey to the common root of mind and body that dissolves mental impurity, resulting in a balanced mind full of love and compassion.
The scientific laws that operate one's thoughts, feelings, judgements and sensations become clear. Through direct experience, the nature of how one grows or regresses, how one produces suffering or frees oneself from suffering is understood. Life becomes characterized by increased awareness, non-delusion, self-control and peace.
The Tradition
Since the time of Buddha, Vipassana has been handed down, to the present day, by an unbroken chain of teachers. Although Indian by descent, the current teacher in this chain, Mr. S.N. Goenka, was born and raised in Burma (Myanmar). While living there he had the good fortune to learn Vipassana from his teacher, Sayagyi U Ba Khin who was at the time a high Government official. After receiving training from his teacher for fourteen years, Mr. Goenka settled in India and began teaching Vipassana in 1969. Since then he has taught tens of thousands of people of all races and all religions in both the East and West. In 1982 he began to appoint assistant teachers to help him meet the growing demand for Vipassana courses.
The Courses
The technique is taught at ten-day residential courses during which participants follow a prescribed Code of Discipline, learn the basics of the method, and practice sufficiently to experience its beneficial results.
The course requires hard, serious work. There are three steps to the training. The first step is, for the period of the course, to abstain from killing, stealing, sexual activity, speaking falsely, and intoxicants. This simple code of moral conduct serves to calm the mind, which otherwise would be too agitated to perform the task of self-observation.
The next step is to develop some mastery over the mind by learning to fix one's attention on the natural reality of the ever changing flow of breath as it enters and leaves the nostrils.
By the fourth day the mind is calmer and more focused, better able to undertake the practice of Vipassana itself: observing sensations throughout the body, understanding their nature, and developing equanimity by learning not to react to them.
Finally, on the last full day participants learn the meditation of loving kindness or goodwill towards all, in which the purity developed during the course is shared with all beings.
A short video (5.7 MB) about the observation of breath and bodily sensations in this technique can be viewed with the free QuickTime movie player.
The entire practice is actually a mental training. Just as we use physical exercises to improve our bodily health, Vipassana can be used to develop a healthy mind.
Because it has been found to be genuinely helpful, great emphasis is put on preserving the technique in its original, authentic form. It is not taught commercially, but instead is offered freely. No person involved in its teaching receives any material remuneration.
There are no charges for the courses - not even to cover the cost of food and accommodation. All expenses are met by donations from people who, having completed a course and experienced the benefits of Vipassana, wish to give others the opportunity to benefit from it also.
Of course, the results come gradually through continued practice. It is unrealistic to expect all problems to be solved in ten days. Within that time, however, the essentials of Vipassana can be learned so that it can be applied in daily life. The more the technique is practiced, the greater the freedom from misery, and the closer the approach to the ultimate goal of full liberation. Even ten days can provide results which are vivid and obviously beneficial in everyday life.
All sincere people are welcome to join a Vipassana course to see for themselves how the technique works and to measure the benefits. All those who try it will find Vipassana to be an invaluable tool with which to achieve and share real happiness with others.
Oceanic Mind - The Deeper Meditation Training Course
Free Buddhist Meditation Techniques - Vipassana/Mindfulness
Practice the video meditation exercise and read the article below to learn simple Buddhist meditation techniques.
When many people think of meditation, they think of Vipassana, a popular Buddhist meditation technique. The above meditation video taught you the basics. This article will enlighten you with more details.
Vipassana meditation is one of the most popular meditation techniques in existence today. The meditation is very simple, yet profound.
Vipassana meditation is also known as Theravada Meditation, Insight Meditation and Mindfulness Meditation.
The Vipassana meditation technique is the art of being fully present with yourself. With practice, you realize that you are not your thoughts. You are not your bodily sensations. You are not your cravings. You are not the false identity you created for yourself. You are the witness that is watching all the rising and falling without being touched by it. Such a witness is your true self.
With more practice, you realize that not only are you untouched by the rising and falling, you are also an intimate part of it. You are realizing Shiva, then Shakti.
As you learn to watch your own mind, you also learn which programs your mental computer is running on. Instead of identifying with the programs, you are seeing that they are just programs. It is much easier to dissolve “bad” programs and create “good” programs with such awareness. It is also much easier to not take offense when someone challenges your programs. They are not you and you know it.
In Vipassana, you begin by watching the natural flow of your breath. As you become mindful of the breath, it will gradually deepen and become guided by the diaphragm.
There are three points of focus during Vipassana Meditation breathing. The first two are: The feeling in the nostrils and the rising and falling of the navel. Choose either. When you concentrate on the feeling in the nostrils, you do not mentally follow the breath in and out. You are concentrating only on the feeling in the nostrils. If you need more specific information, try concentrating just below the nostrils and above the upper lip. This is where you’ll feel the breath. Otherwise, you can focus on the feeling of “coolness” just below the nostrils. Concentration on the nostril area develops concentration and prevents drowsiness. To dispel distracting thought, you can concentrate on the navel center (a couple inches below the navel and a couple inches in) instead while breathing through the nose. Here, the "object of focus" becomes the rising and falling of the belly while you breathe through the nose.
The third method of Vipassana Meditation breathing is the author’s favorite. In this method, you are following the "river of breath”. The breath is like a river entering and leaving your body. Follow the river without being attached to how it flows. After a while, you will feel like you are breathing with your skin instead of your lungs, nose and trachea. You may feel the breath as consciousness inflating various parts of your body, gradually clearing tension and bringing balance to the body. As you develop this awareness, you establish a better connection with your environment in daily life. Your stream of consciousness will flow, with each breath, to wherever it is needed most.
For the exercise, we will assume that you are focusing on the nostril area.
1. Assume a seated posture, including the sensory awareness training. Relax in your preferred manner.
2. If you can keep your eyes 9/10 shut, do so. Otherwise, close your eyes.
3. Place your tongue on your palate, pointing it back toward the throat as far back as is comfortable. Tuck in your chin and stack your vertebrae. Relax the tongue, eyes and jaw.
4. Focus on the breath as it enters your nostrils. Do not follow the breath in and out. Just be present with the feeling where your nostrils meet the area above your lips or the of coolness in the nostrils. Do not control the breath. Relax into the breath and be the breath. The inhale and exhale should be even in length and quality.
5. If your mind wanders, let your thoughts be. You are the sky. They are the clouds. Note that you are thinking without pushing away the thoughts.
6. Gently bring the mind back to the breath. Develop a good sense of concentration. The breath will gradually deepen and be guided by the diaphragm.
7. Your brain is like a spoiled child. It will try to trick you into giving up. You may experience enticing thoughts or even itching. Be present with these thoughts and sensations, noting that they are happening. Gently bring your attention back to the breath. As with any Buddhist meditation technique, the key to Vipassana is perseverance.
8. You may experience “stuck” energy loosening up. This may reveal emotions you did not know you had, even murder. Be present with everything and let the ice melt. That is the only way to let it go. Remember that the body is the key to the subconscious mind. Stuff will bubble up to the surface. It is the first step to greater joy and peace in the long run.
Equanimity is what we are gradually developing through Vipassana Buddhist meditation techniques. With practice, less of the things of this world will bother you as you become more in touch with the mandates of your inner teacher.
Some people find it hard to sit for 30-60 minutes and slip into a state of deep meditation during Buddhist meditation practice. This does not mean that you need to look for another technique. What you need is a complete strategy for consistently deep meditation.
