Insight (Vipassana) Meditation

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Kassandra
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Insight (Vipassana) Meditation

Post by Kassandra »

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"Who looks outside, dreams. Who looks inside, awakens."
--Carl Jung


blisstree-Oprah-Meditating-in-the-Dome-640x424.jpg
Oprah offers two daily meditation sessions for all her 400 employees.
Photo source: http://www.blisstree.com/2011/12/12/men ... a-day-595/




Pure Awareness

Vipassana just means "clear-seeing," "insight," etc. in Pali, the now-dead language that Siddartha Gotama spoke in his day. The premise is that we can't experience insight if our brains are too busy chattering a litany of discursive dialogues about any and everything. The goal is an objective experience of pure awareness, to transcend the subjective mental chatter which tends to be our normal mental state (called, "monkey chatter" in Buddhism). Our minds are often in one of two places: doddling around in the past regurgitating the same beliefs and reactions to things. Or, it's groping around in the future, fretting about things that haven't (and may not) even come to pass. As a result, we often miss out on a lot since a discursive mind, by its very nature, can't be "present."

Akin to the concept of "grounding and centering" many of us already know about, when one grounds one's attention into a state of single-pointed awareness it's called dharana in Sanskrit. This is done sequentially, starting with observation of the breath as a gateway (called Anapana in Pali). If the person is able to progress beyond that (because this is a lot easier said than done, despite how simple I'm making it sound), the person then turns the awareness to bodily sensations from head to feet (not necessarily in that order). At any time during this process, one can arrive at experiencing pure awareness. It's hard to maintain that state in mundane life. But the skills learned while trying are extremely helpful and grounding, nonetheless. No effort goes to waste.



Great for Empaths, Healers, Witches, and All Walks of Life

An empath who doesn' t tend to draw good boundaries will tend to pay attention to what everything and everyone else is doing and feeling, yet be unaware of his or her own condition. It really is like being in an "out of body" state, and can be disorienting and unhealthy. The good news is that breath-awareness exercises of Anapana, as well as the bodily-sensation-awareness exercises of Vipassana are two perfect tools to bring an empath's awareness back into his or her own body. The empath learns to "separate" what are his or her sensations from those which he or she is picking up from the surrounding people and environment. Reactions to every little thing dissipate. Thoughts become centered and grounded. Calmness and serenity are enjoyed. Relationships are improved and more "real," authentic, because the meditator is not in a "reactive" state all the time.

Vipassana is a technique, not a religion, so one doesn't have to become a Buddhist to benefit from the technique. It is excellent for any endeavor that requires cultivating focus and concentration, so witches would greatly benefit since focus is needed in workings. Business men and women become Vipassana meditators, helping them to navigate challenges they encounter in the course of the work day. Energy healers would also benefit, since focus is needed to "see" illnesses and to direct healing energy to them. Psychic readers and mediums would benefit in that that their psychic channels become clearer and keener, without distracting thoughts getting in the way. And the technique has been introduced to prison populations, lowering violence and creating positive impacts on inmates' lives (below is a video documentary about one such meditation experiment conducted on prison inmates in India).




Transformation Through Meditation

I've personally applied these techniques to healing past life issues by remote viewing phenomena that normally got me agitated when I encountered them during past life regression sessions. Through meditation, I was able to "re-write the script" of (my perception of) what happened in some of those lifetimes, which was healing. It released energies that had been rattling around in my energy field for who-knows-how-many-lifetimes, also providing healing in present time. It was unsettling at moments, but ultimately quite liberating. That wasn't something anyone taught me to do; it just happened spontaneously during Vipassana meditation sessions...it is like having a built-in "inner therapist."

Who knows what healing and insights you will encounter in your own meditation practice. There's only one way to find out.


Here's another story of how meditation could change lives:

https://www.youtube.com/watch?v=WkxSyv5R1sg
"We are all prisoners, undergoing a life sentence, imprisoned by our own minds. We are all seeking parole,
being hostages of our anger, fear, desire...Vipassana is a journey of discovery taken with closed eyes. The
goal is not simply to satisfy the traveler's curiosity, but to get transformed by the journey, and start living
a better life...Between the two poles of expression and suppression, lies a third option: observation."


Happy meditating!

Peace.




See also:

Dhamma Brothers documentary about a similar meditation-in-prison experiment done in America: https://www.youtube.com/watch?v=N3dyVYm4tho, with an update: https://www.youtube.com/watch?v=ouL_i6DLBc0

A discussion about aspects of insight meditation: https://www.youtube.com/watch?v=scMRf2I9qLY






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Kassandra
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Re: Insight Meditation (aka Vipassana)

Post by Kassandra »

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Here is a list of guidelines that meditators of this path try to adhere to, with the premise being the less distractions one has, the easier it is for one to maintain a meditative state, and thereby experience greater peace. An agitated mind, these guidelines seem to imply, is a mind that has "impurities" rolling around in it --things like anger, telling lies (then telling more to cover those lies), hateful thoughts, etc. Many of the words below are in the Pali, the now dead language that Siddhartha Gotama spoke in his day, who has become known as "the buddha."



Sila

In daily life this is practiced by following the Five Precepts:
to abstain from killing any being,
to abstain from stealing,
to abstain from sexual misconduct,
to abstain from wrong speech,
to abstain from all intoxicants.


Meditation

The minimum needed to maintain the practice:
one hour in the morning and one hour in the evening,
five minutes while lying in bed before you fall asleep and after you wake up,
if possible, sitting once a week for one hour with other meditators practicing this technique of Vipassana,
a ten-day course or self-course once a year,
and other free time for meditation.


How to meditate in daily practice:

Anapana
Practice this if the mind is dull or agitated, if it is difficult to feel sensations or difficult not to react to them. You can begin with Anapana and then switch to Vipassana or, if needed, continue observing the breath for the entire hour. To practice Anapana, keep the attention in the area below the nostrils and above the upper lip. Remain aware of each breath as it enters or leaves. If the mind is very dull or very agitated, breathe deliberately and slightly harder for some time. Otherwise, the breathing should be natural.

Vipassana
Move your attention systematically from head to feet and from feet to head, observing in order each and every part of the body by feeling all the sensations that you come across. Observe objectively; that is, remain equanimous with all the sensations that you experience, whether pleasant, unpleasant or neutral, by appreciating their impermanent nature. Keep your attention moving. Never stay for more than a few minutes at any one place. Do not allow the practice to become mechanical. Work in different ways according to the type of sensations you experience. Areas of the body having different gross sensations should be observed separately by moving the attention part by part. Symmetrical parts, such as both arms or both legs, having similar subtle sensations, may be observed together simultaneously. If you experience subtle sensations throughout the physical structure, you may at times sweep the entire body and then again work part by part.

Metta
At the end of the hour relax, letting any mental or physical agitation subside. Then focus your attention for a few minutes on subtle sensations in the body, and fill your mind and body with thoughts and feelings of goodwill for all beings.



Outside of Meditation Periods

Give your full and undivided attention to any important tasks before you, but check from time to time whether you are maintaining your awareness and equanimity. Whenever a problem arises, if possible be aware of your breath or sensations, even for a few seconds. This will help you to remain balanced in various situations.


Dana

Share whatever good you have acquired with others. Doing so helps to eradicate the old habit of self-centeredness. Meditators realize that the most valuable thing they have to share is Dhamma. Not being able to teach, they do what they can to help others learn the technique. With this pure volition they donate toward the expenses of other students.

This dana is the sole source of funding for courses and centers around the world.



Selfless Service

A still greater dana is to give of one's time and effort by helping to organize or run courses or by doing other Dhamma work. All who help (including the Teachers and Assistant Teachers) give their service as dana without receiving anything in return. This service not only benefits others, but also helps those offering it to eradicate egotism. to understand the teaching more deeply, and thus to advance on the path.



One Path Only

Do not mix this technique with others. If you have been practicing something else, you may attend two or three Vipassana courses to help you decide which technique you prefer. Then choose the one you find most suitable and beneficial, and devote yourself to it.



Telling Others About Vipassana

You may describe the technique to others, but do not teach them. Otherwise you might confuse rather than help them. Encourage people who want to meditate to join a course, where there is a properly trained guide.



In General

Progress comes gradually. Mistakes are bound to be made-learn from them. When you realize you have made an error, smile and start again!

It is common to experience drowsiness, agitation, mind-wandering and other difficulties in meditation, but if you persevere you will be successful.

You are welcome to contact the Teachers or Assistant Teachers for guidance.

Make use of the support of your fellow meditators. Sitting with them will give you strength.

Make use of the meditative atmosphere at centers or Dhamma houses by going there to sit whenever you can, even for a few days or hours. As an old student you are also welcome to come for part of a ten-day course, depending on the availability of space, and assuming you have been practicing this technique of Vipassana only.

Real wisdom is recognizing and accepting that every experience is impermanent. With this insight you will not be overwhelmed by ups and downs. And when you are able to maintain an inner balance, you can choose to act in ways that will create happiness for you and for others. Living each moment happily with an equanimous mind, you will surely progress toward the ultimate goal of liberation from all suffering.



Frequently Used Terms

Most of the terms set forth below are taken from the Pali language and listed here in roman pali notation. Unfortunately, limitations of this medium make it impossible to include the appropriate diacritical markings of the letters. To facilitate proper pronunciation of the Pali words one should consult another printed source which does include these markings.

kamma-action; specifically, an action one performs which will have an effect on one's future (same as Sanskrit karma)

The three trainings:
Sila - morality
Samadhi - concentration, mastery of the mind
Panna - wisdom, insight that purifies the mind

The Triple Gem:
Buddha - anyone who is fully enlightened
Dhamma - the law of nature; the teaching of an enlightened person; the way to liberation
Sangha - anyone who has practiced Dhamma and has become a pure-minded, saintly person

The three roots of all mental defilements:
raga/lobha-craving
dosa-aversion
moha-ignorance

The Noble Eightfold Path:

samma-vaca-right speech
samma-kammanta-right action
samna-ajiva-right livelihood
samma-vayama-right effort
samma-sati-right awareness
samma-samadhi-right concentration
samma-sankappa-right thought
samma-ditthi-right understanding
nibbana-the unconditioned, the ultimate reality which is beyond mind and matter (Sanskrit nirvana)

The three kinds of wisdom:
suta-maya panna-wisdom gained by listening to others
cinta-maya panna-intellectual, analytical understanding
bhavana-maya panna-wisdom based on direct personal experience

The three characteristics of all phenomena:
anicca-impermanence
anatta--egolessness
dukkha-suffering

The Four Noble Truths:
the fact of suffering
the origin of suffering (craving)
the cessation of suffering
the path leading to the cessation of suffering

The five aggregates of which a human being is composed:
rupa-matter; the physical body composed of subatomic particles (kalapa)
vinnana-consciousness, cognition
sanna-perception, recognition
vedana-sensation
sankhara-reaction; mental conditioning

The four material elements:
pathavi-earth (solidity, weight)
apo-water (fluidity, cohesion)
vayo-air (gaseousness, motion)
tejo-fire (temperature)

The five hindrances or enemies:
kamacchanda-craving
vyapada-aversion
thina-middha-physical sloth and mental torpor
uddhacca-kukkucca-agitation and worry
vicikiccha-doubt, uncertainty

The five strengths or friends:
saddha-confidence
viriya-effort
sati-awareness
samadhi-concentration
panna-wisdom

The four causes for the arising of matter:
food
environment/atmosphere
a present mental reaction
a past mental reaction

The four qualities of a pure mind:
metta-selfless love
karuna-compassion
mudita-sympathetic joy
upekkha-equanimity


Satipatthana-the establishing of awareness; synonym for Vipassana

The four satipatthanas are:

kayanupassana-observation of the body
vedananupassana-observation of bodily sensations
cittanupassana-observation of the mind
dhammanupassana-observation of mental contents

The ten parami or mental perfections:

nekkhamma-renunciation
sila-morality
viriya-effort
khanti-tolerance
sacca-truthfulness
adhitthana-strong determination
panna-wisdom
upekkha-equanimity
metta-selfless love
dana-generosity; donation


Source: dhamma.org/en/os/osguide.htm






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