INTRODUCTION TO INSIGHT MEDITATION
For free distribution only, as a gift of Dhamma
The aim of this page is to serve as an introduction to the practice of Insight
Meditation as taught within the tradition of Theravada Buddhism. You need not
be familiar with the teachings of the Buddha to make use of it, although such
knowledge can help to clarify any personal understanding you may develop through
meditation.
The purpose of Insight Meditation is not to create a system of beliefs, but
rather to give guidance on how to see clearly into the nature of the mind. In
this way one gains first-hand understanding of the way things are, without reliance
on opinions or theories -- a direct experience, which has its own vitality.
It also gives rise to the sense of deep calm that comes from knowing something
for oneself, beyond any doubt.
Insight Meditation is a key factor in the path that the Buddha offered for the
welfare of human beings; the only criterion is that one has to put it into practice!
These pages, therefore, describe a series of meditation exercises, and practical
advice on how to use them. It works best if the reader follows the guide progressively,
giving each sequence of instructions a good work-out before proceeding further.
The term `Insight Meditation' (samatha-vipassana)[1] refers to practices for
the mind that develop calm (samatha) through sustained attention, and insight
(vipassana) through reflection. A fundamental technique for sustaining attention
is focusing awareness on the body; traditionally, this is practised while sitting
or walking. The guide begins with some advice on this.
Reflection occurs quite naturally afterwards, when one is `comfortable' within
the context of the meditation exercise. There will be a sense of ease and interest,
and one begins to look around and become acquainted with the mind that is meditating.
This `looking around' is called contemplation, a personal and direct seeing
that can only be suggested by any technique. A few ideas and guidance on this
come in a later section.
[1] Knowledge of terms in Pali -- the canonical language of Theravada Buddhism
-- is not necessary to begin the practice of meditation. It can be useful, however,
to provide reference points to the large source of guidance in the Theravada
Canon, as well as to the teaching of many contemporary masters who still find
such words more precise than their English equivalents.
SUSTAINING ATTENTION
SITTING
Time and Place
Focusing the mind on the body can be readily accomplished while sitting. You
need to find a time and a place which affords you calm and freedom from disturbance.
A quiet room with not much in it to distract the mind is ideal; a setting with
light and space has a brightening and clearing effect, while a cluttered and
gloomy room has just the opposite. Timing is also important, particularly as
most people's days are quite structured with routines. It is not especially
productive to meditate when you have something else to do, or when you're pressed
for time. It's better to set aside a period -- say, in the early morning or
in the evening after work -- when you can really give your full attention to
the practice. Begin with fifteen minutes or so. Practice sincerely with the
limitations of time and available energy, and avoid becoming mechanical about
the routine. Meditation practice, supported by genuine willingness to investigate
and make peace with oneself, will develop naturally in terms of duration and
skill.
Awareness of the body
The development of calm is aided by stability, and by a steady but peaceful
effort. If you can't feel settled, there's no peacefulness; if there's no sense
of application, you tend to day-dream. One of the most effective postures for
the cultivation of the proper combination of stillness and energy is sitting.
Use a posture that will keep your back straight without strain. A simple upright
chair may be helpful, or you may be able to use one of the lotus postures (Illustrations
and notes on posture are given later.) These look awkward at first, but in time
they provide a unique balance of gentle firmness that gladdens the mind without
tiring the body.
If the chin is tilted very slightly down this will help, but do not allow the
head to loll forward as this encourages drowsiness. Place the hands on your
lap, palms upward, one resting gently on the other with the thumb- tips touching.
Take your time, and get the right balance.
Now, collect your attention, and begin to move it slowly down your body. Notice
the sensations. Relax any tensions, particularly in the face, neck, and hands.
Allow the eyelids to close or half close.
Investigate how you are feeling. Expectant or tense? Then relax your attention
a little. With his, the mind will probably calm down, and you may find some
thoughts drifting in -- reflections, daydreams, memories, or doubts about whether
you are doing it right! Instead of following or contending with these thought
patterns, bring more attention to the body, which is a useful anchor for a wandering
mind.
Cultivate a spirit of inquiry in your meditation attitude. Take your time. Move
your attention, for example, systematically from the crown of the head down
over the whole body. Notice the different sensations -- such as warmth, pulsing,
numbness, and sensitivity -- in the joints of each finger, the moisture of the
palms, and the pulse in the wrist. Even areas that may have no particular sensation,
such as the forearms or the earlobes, can be `swept over' in an attentive way.
Notice how even the lack of sensation is something the mind can be aware of.
The constant and sustained investigation is called mindfulness (sati) and is
one of the primary tools of Insight Meditation.
Awareness of breathing (anapanasati)
Instead of `body sweeping', or after a preliminary period of this practice,
mindfulness can be developed through attention on the breath.
First, follow the sensation of your ordinary breath as it flows in through the
nostrils and fills the chest and abdomen. Then try maintaining your attention
at one point, either at the diaphragm or -- a more refined location -- at the
nostrils. Breath has a tranquilizing quality, steady and relaxing if you don't
force it; this is helped by an upright posture. Your mind may wander, but keep
patiently returning to the breath.
It is not necessary to develop concentration to the point of excluding everything
else except the breath. Rather than to create a trance, the purpose is to allow
you to notice the workings of the mind, and to bring a measure of peaceful clarity
into it. The entire process -- gathering your attention, noticing the breath,
noticing that the mind has wandered, and re-establishing your attention -- develops
mindfulness, patience, and insightful understanding. So don't be put off by
apparent `failure' -- simply begin again. Continuing in this way allows the
mind to eventually calm down.
If you get very restless or agitated, just relax. Practice being at peace with
yourself, listening to -- without necessarily believing in -- the voices of
the mind.
If you feel drowsy, then put more care and attention into your body and posture.
Refining your attention or pursuing tranquility at such times will only make
matters worse!
WALKING AND STANDING
Many meditation exercises, such as the above `mindfulness of breathing', are
practised while sitting. However, walking is commonly alternated with sitting
as a form for meditation. Apart from giving you different things to notice,
it's a skillful way to energize the practice if the calming effect of sitting
is making you dull.
If you have access to some open land, measure off about 25-30 paces' length
of level ground (or a clearly defined pathway between two trees), as your meditation
path. Stand at one end of the path, and compose your mind on the sensations
of the body. First, let the attention rest on the feeling of the body standing
upright, with the arms hanging naturally and the hands lightly clasped in front
or behind. Allow the eyes to gaze at a point about three meters [10 feet] in
front of you at ground level, thus avoiding visual distraction. Now, walk gently,
at a deliberate but `normal' pace, to the end of the path. Stop. Focus on the
body standing for the period of a couple of breaths. Turn, and walk back again.
While walking, be aware of the general flow of physical sensations, or more
closely direct your attention to the feet. The exercise for the mind is to keep
bringing the attention back to the sensation of the feet touching the ground,
the spaces between each step, and the feelings of stopping and starting.
Of course, the mind will wander. So it is important to cultivate patience, and
the resolve to begin again. Adjust the pace to suit your state of mind -- vigorous
when drowsy or trapped in obsessive thought, firm but gentle when restless and
impatient. At the end of the path, stop; breathe in and out; `let go' of any
restlessness, worry, calm, bliss, memories or opinions about yourself. The `inner
chatter' may stop momentarily, or fade out. Begin again. In this way you continually
refresh the mind, and allow it to settle at its own rate.
In more confined spaces, alter the length of the path to suit what is available.
Alternatively, you can circumambulate a room, pausing after each circumambulation
for a few moments of standing. The period of standing can be extended to several
minutes, using `body sweeping'.
Walking brings energy and fluidity into the practice, so keep your pace steady
and just let changing conditions pass through the mind. Rather than expecting
the mind to be as still as it might be while sitting, contemplate the flow of
phenomena. It is remarkable how many times we can become engrossed in a train
of thought -- arriving at the end of the path and `coming to' with a start!
-- but is natural for our untrained minds to become absorbed in thoughts and
moods. So instead of giving in to impatience, learn how to let go, and begin
again. A sense of ease and calm may then arise, allowing the mind to become
open and clear in a natural, unforced way.
LYING DOWN
Reclining at the end of a day, spend a few minutes meditating while lying on
one side. Keep the body quite straight and bend one arm up so that the hand
acts as a support for the head. Sweep through the body, resting its stresses;
or collect your attention on the breath, consciously putting aside memories
of the day just past and expectations of tomorrow. In a few minutes, with your
mind clear, you'll be able to rest well.
CULTIVATING THE HEART
Cultivating good-will (metta) gives another dimension to the practice of Insight.
Meditation naturally teaches patience and tolerance, or at least it shows the
importance of these qualities. So you may well wish to develop a more friendly
and caring attitude towards yourself and other people. In meditation, you can
cultivate good-will very realistically.
Focus attention on the breath, which you will now be using as the means of spreading
kindness and good-will. Begin with yourself, with your body. Visualize the breath
as a light, or see your awareness as being a warm ray, and gradually sweep it
over your body. Lightly focus your attention on the center of the chest, around
the heart region. As you breathe in, direct patient kindness towards yourself,
perhaps with the thought, `May I be well', or `Peace'. As you breathe out, let
the mood of that thought, or the awareness of light, spread outward from the
heart, through the body, through the mind, and beyond yourself. `May others
be well'.
If you are experiencing negative states of mind, breathe in the qualities of
tolerance and forgiveness. Visualizing the breath as having a healing color
may be helpful. On the out-breath, let go -- of any stress, worry or negativity
-- and extend the sense of release through the body, the mind, and beyond, as
before.
This practice can form all or part of a period of meditation -- you have to
judge for yourself what is appropriate. The calming effect of meditating with
a kindly attitude is good for beginning a sitting, but there will no doubt be
times to use this approach for long periods, to go deeply into the heart.
Always begin with what you are aware of, even if it seems trivial or confused.
Let your mind rest calmly on that -- whether it's boredom, an aching knee, or
the frustration of not feeling particularly kindly. Allow these to be; practice
being at peace with them. Recognize and gently put aside any tendencies towards
laziness, doubt or guilt.
Peacefulness can develop into a very nourishing kindness towards yourself, if
you first of all fully accept the presence of what you dislike. Keep the attention
steady, and open the heart to whatever you experience. This does not imply approval
of negative states, but allows them a space wherein they can come and go.
Generating good-will toward the world beyond yourself follows much the same
pattern. A simple way to spread kindness is to work in stages. Start with yourself,
joining the sense of loving acceptance to the movement of the breath. `May I
be well.' Then, reflect on people you love and respect, and wish them well,
one by one. Move on to friendly acquaintances, then to those towards whom you
feel indifferent. `May they be well.' Finally, bring to mind those people you
fear or dislike, and continue to send out wishes of good-will.
This meditation can expand, in a movement of compassion, to include all people
in the world, in their many circumstances. And remember, you don't have to feel
that you love everyone in order to wish them well!
Kindness and compassiom originate from the same source of good will, and they
broaden the mind beyond the purely personal perspective. If you're not always
trying to make things go the way you want them to; if you're more accepting
and receptive to yourself and others as they are, compassion arises by itself.
Compassion is the natural sensitivity of the heart.
REFLECTION
CHOICELESS AWARENESS
Meditation can also proceed without a meditation object, in a state of pure
contemplation, or `choiceless awareness.'
After calming the mind by one of the methods described above, consciously put
aside the meditation object. Observe the flow of mental images and sensations
just as they arise, without engaging in criticism or praise. Notice any aversion
and fascination; contemplate any uncertainty, happiness, restlessness or tranquility
as it arises. You can return to a meditation object (such as the breath) whenever
the sense of clarity diminishes, or if you begin to feel overwhelmed by impressions.
When a sense of steadiness returns, you can relinquish the object again.
This practice of `bare attention' is well-suited for contemplating the mental
process. Along with observing the mind's particular `ingredients', we can turn
our attention to the nature of the container. As for the contents of the mind,
Buddhist teaching points especially to three simple, fundamental characteristics.
First, there is changeability (anicca) -- the ceaseless beginning and ending
all things go through, the constant movement of the content of the mind. This
mind-stuff may be pleasant or unpleasant, but it is never at rest.
There is also a persistent, often subtle, sense of dissatisfaction (dukkha).
Unpleasant sensations easily evoke that sense, but even a lovely experience
creates a tug in the heart when it ends. So at the best of moments there is
still an inconclusive quality in what the mind experiences, a somewhat unsatisfied
feeling.
As the constant arising and passing of experiences and moods become familiar,
it also becomes clear that -- since there is no permanence in them -- none of
them really belong to you. And, when this mind-stuff is silent -- revealing
a bright spaciousness of mind -- there are no purely personal characteristics
to be found! This can be difficult to comprehend, but in reality there is no
`me' and no `mine' -- the characteristic of `no-self', or impersonality (anatta).
Investigate fully and notice how these qualities pertain to all things, physical
and mental. No matter if your experiences are joyful or barely endurable, this
contemplation will lead to a calm and balanced perspective on your life.
CONTEMPLATING YOUR PRACTICE
These meditation exercises all serve to establish awareness of things as they
are. By bringing your mind fully onto experiences, you will notice more clearly
the state of the mind itself -- for example, whether you are being lazy or over-eager
in your practice. With a little honest appraisal, it becomes evident that the
quality of the meditation practice depends, not on the exercise being used,
but on what you are putting into it. Reflecting in this way, you will gain deeper
insight into your personality and habits.
There are some useful points to bear in mind whenever you meditate. Consider
whether you are beginning afresh each time -- or even better, with each breath
or footstep. If you don't practice with an open mind, you may find yourself
trying to recreate a past insight, or unwilling to learn from your mistakes.
Is there the right balance of energy whereby you are doing all that you can
without being over-forceful? Are you keeping in touch with what is actually
happening in your mind, or using a technique in a dull, mechanical way? As for
concentration, it's good to check whether you are putting aside concerns that
are not immediate, or letting yourself meander in thoughts and moods. Or, are
you trying to repress feelings without acknowledging them and responding wisely?
Proper concentration is that which unifies the heart and mind. Reflecting in
this way encourages you to develop a skillful approach. And of course, reflection
will show you more than how to meditate: it will give you the clarity to understand
yourself.
Remember, until you've developed some skill and ease with meditation, it's best
to use a meditation object, such as the breath, as a focus for awareness an
as an antidote for the overwhelming nature of the mind's distractions. Even
so, whatever your length of experience with the practice, it is always helpful
to return to awareness of the breath or body. Developing this ability to begin
again leads to stability and ease. With a balanced practice, you realize more
and more the way the body and mind are, and see how to live with greater freedom
and harmony. This is the purpose and the fruit of Insight Meditation.
LIVING INSIGHTFULLY
With the practice of Insight Meditation you will see your attitudes more clearly,
and come to know which are helpful and which create difficulties. An open attitude
can make even unpleasant experiences insightful -- for instance, undertaking
the way that the mind reacts against pain and sickness. When you approach such
experiences in this way, you can often unwind the stress and resistance to pain,
and alleviate it to a great degree. On the other hand, an impatient streak will
have different results: becoming annoyed with others if they disturb your meditation;
being disappointed if your practice doesn't seem to be progressing fast enough;
falling into unpleasant moods over insignificant matters. Meditation teaches
us that peace of mind -- or its absence -- essentially depends on whether or
not we contemplate the events of life in a spirit of reflection and open-mindedness.
By looking into your intentions and attitudes in the quiet of meditation, you
can investigate the relationship between desire and dissatisfaction. See the
causes of discontent: wanting what you don't have; rejecting what you dislike;
being unable to keep what you want. This is especially oppressive when the subject
of the discontent and desire is yourself. No- one finds it easy to be at peace
with personal weakness, especially when so much social emphasis is placed on
feeling good, getting ahead and having the best. Such expectations indeed make
it difficult to accept oneself as one is.
However, with the practice of Insight Meditation you discover a space in which
to stand back a little from what you think you are, from what you think you
have. Contemplating these perceptions, it becomes clearer that you don't have
any thing as `me' or `mine'; there are simply experiences, which come and go
through the mind. So if, for example, you're looking into an irritating habit,
rather than becoming depressed by it, you don't reinforce it and the habit passes
away. It may come back again, but this time it's weaker, and you know what to
do. Through cultivating peaceful attention, mental content calms down and may
even fade out, leaving the mind clear and refreshed. Such is the ongoing path
of insight.
To be able to go to a still center of awareness within the changing flow of
daily life is the sign of a mature practice, for insight deepens immeasurably
when it is able to spread to all experience. Try to use the perspective of insight
no matter what you are doing -- routine housework, driving the car, having a
cup of tea. Collect the awareness, rest it steadily on what you are doing, and
rouse a sense of inquiry into the nature of the mind in the midst of activity.
Using the practice to center o physical sensations, mental states, or eye-,
ear- or nose-consciousness can develop an ongoing contemplation that turns mundane
tasks into foundations for insight.
Centered more and more in awareness, the mind becomes free to respond skillfully
to the moment, and there is greater harmony in life. This is the way that meditation
does `social work' -- by bringing awareness into your life, it brings peace
into the world. When you can abide peacefully with the great variety of feelings
that arise in consciousness, you are able to live more openly with the world,
and with yourself as you are.
FURTHER SUGGESTIONS
PERSONAL CONDUCT
As our insight deepens, we see more clearly the results of our actions -- the
peace that good intention, sincerity and clear-mindedness promote, and the trouble
that confusion and carelessness create. It is this greater sensitivity, observing
in particular the distress we cause ourselves and others, that often inspires
us to want to live more wisely. For true peace of mind, it is indispensable
that formal meditation be combined with a commitment to responsibility, and
with care for oneself and others.
There is really nothing mysterious about the path of Insight. In the words of
the Buddha, the way is simple: `Do good, refrain from doing evil, and purify
the mind.' It is a long-observed tradition, then, for people who engage in spiritual
practice to place great importance on proper conduct. Many meditators undertake
realistic moral vows -- such as refraining from harming living beings, from
careless use of sexuality, from using intoxicants (alcohol and drugs), and from
gossip and other graceless speech habits -- to help their own inner clarity,
and perhaps gently encourage that of others.
COMPANY AND ROUTINE
Meditating with a few friends at regular times can e a great support towards
constancy of practice and development of wisdom. The solitary meditator eventually
faces diminishing will-power, as there's often something else to do that seems
more important (or more interesting) than watching the breath. Regular group
meditation for an agreed-upon duration keeps the participants going, regardless
of their flux of moods. (The investigation of these shifts of disposition often
yields important insights, but on our own we can find it difficult to persevere
with them.) As well as seeing the personal benefits, you can reflect that your
efforts are helping others to keep practicing.
NOTES ON POSTURE
The ideal is an upright, alert posture. Slumping only increases the pressure
on the legs and discomfort in the back. It is important to attend to your posture
with wisdom, not insensitive will-power! Posture will improve with time, but
you need to work with the body, not use force against it.
· Check your posture:
· Are the hips leaning back? This will cause a slump.
· The small of the back should have its natural, unforced curve so that
the abdomen is forward and `open'.
· Imagine that someone is gently pushing between the shoulder blades,
while keeping the muscles relaxed. This will give you an idea of whether you
unconsciously `hunch' your shoulders (and hence close your chest).
· Note, and gently release, any tension in the neck/shoulder region.
· If your posture feels tense or slack:
· Allow the spine to straighten by imagining the crown of the head as
suspended from above. This also lets the chin tuck in slightly.
· Keep the arms light and held back against the abdomen. If they are
forward, they pull you out of balance.
· Use a small firm cushion underneath and toward the back of the buttocks
to support the angle of the hips.
· For the legs:
· Practice some stretching exercises (like touching the toes with both
legs stretched out, while sitting).
· If you have a lot of pain during a period of sitting, change posture,
sit on a small stool or chair, or stand up for awhile.
· If you usually (or wish to) sit on or near the floor, experiment with
cushions of different size and firmness, or try out one of the special meditation
stools that are available.
· For drowsiness:
· Try meditating with your eyes open.
· `Sweep' your attention systematically around the body.
· Focus on the whole body and on physical sensations, rather than on
a subtle object like the breath.
· Stand up and walk mindfully for awhile in the open air.
· For tension or headaches:
· You may be trying too hard -- this is not unusual! -- so lighten your
concentration. For instance, you might move your attention to the sensation
of the breath at the abdomen.
· Generate the energy of good-will (see `Cultivating the Heart') and
direct it towards the area of tension.
· Visualizing and spreading light through the body can be helpful in
alleviating its aches and pains. Try actually focusing a benevolent light on
an area of difficulty!
This is not a comprehensive or exclusive guide, but a suggested outline for
practice. Meditators are strongly encouraged to seek a trustworthy and experienced
`spiritual friend' or teacher for ongoing advice.