Guest guest Posted April 6, 2005 Report Share Posted April 6, 2005 5April05 INTRODUCTION TO MINDFULNESS MEDITATION (Insight/Vipassana) By Thanh V. Huynh, M.D. MEDITATION Most of us find life stressful at times, particularly when afflicted by illness or faced with difficulties. We tend to be impatient and lost in the past or projecting the future, resisting or reacting to things by denying, commenting or judging them rather then trying to accept and to understand. This conditioned reaction creates more stress. Since the present is the only “real” moment, we are not entirely in touch with our experience and do not fully live our life. Meditation practice (bhavana) is a form of mental training. Most meditation techniques involve mental concentration (samatha), rendering the mind focused and still. They require formal periods of sitting practice fixating the mind on a single physical (a candle, color disk, the breath or sounds) or mental object (a mantra: a phrase or word), allowing it to become calm and peaceful. Usually the practitioner aims at reaching deeply concentrated (absorbed) states of mind (jhana or apana) to achieve certain benefits or special mental capacities. Mindfulness (sati), on the other hand, can be practiced both formally as sitting or walking meditation and informally during all daily activities. It does not require deep states of mental concentration to acquire benefits. The practitioner usually avoids holding on to a single object, except perhaps in the beginning of the meditation when some stillness of mind is needed. Mindfulness meditation (Vipassana/Insight meditation) explores life as it is occurring in the present moment, without holding on to or resisting it. By paying non-judging attention to all aspects of life that are being experienced, whether pleasant, unpleasant or neutral, one develops insights into its ever changing, unsatisfactory and impersonal nature, facing worldly conditions of ups and downs with more equanimity, encountering less stress and confusion, more joy and peace. It is traditionally practiced in Buddhist monasteries or meditation centers in South/East Asia. This practice has been adapted in the West as secular/ non-religious residential silent retreats lasting typically ten days to three months and practiced by people of diverse backgrounds. Its “generic” form has been taught in western clinical settings as eight-week courses named Mindfulness Based Stress Reduction (MBSR, initially established by Dr Jon Kabat-Zinn of the University of Massachusetts) which also includes Yoga and other relaxation techniques. There are numerous medical publications reporting medical benefits of this practice in chronic pain, anxiety, stress etc… including studies in cancer patients and healthy volunteers showing improvement of their quality of life and immune function. Mindfulness meditation can be practiced by beginners as well as experienced meditators as long as one stays open-minded and committed to following the instructions. One needs to set aside half to one hour a day for the formal practice and to commit to being mindful (as much as one remembers to) for the rest of the waking hours. MINDFULNESS Mindfulness (Sati) is a preverbal (pre-conceptual) mental quality that remembers to be present. It is the choiceless, moment to moment non-comparing and non-judging awareness of the mental or physical event that is occurring here and now. It pays equal attention to the pleasant and unpleasant objects. It also possesses a quality of understanding, patience and acceptance toward all that is occurring in the present moment. There are four aspects or foundations of mindfulness (Satipatthana): 1/ Body or physical aspect (Kaya-anupassana). This includes body postures (sitting, standing, walking, lying), movements, physical sensations within the body, and (sensations associated with) the breath (anapana). One way to feel a physical sensation is, rather than the concept of “my body” with its form or shape, to be aware of its texture (hard or soft, rough or smooth, light or heavy), its temperature (warm or cool), its dynamics (motion, vibration or tension/pressure) and its cohesiveness or fluidity (which is generally too subtle to directly experience). These four categories are classically known as the earth, fire, air and water elements (pathavi-dhatu, tejo-dhatu, vayo-dhatu and apo-dhatu,). 2/Feeling (Vedana-anupassana): Mindfulness of pleasant or unpleasant or neutral feeling tone of a physical or mental object. 3/Mind or consciousness (Citta-anupassana): awareness of thoughts (thinking, reflecting, remembering, planning etc…), mental states including emotions (sadness/joy, fear/hopefulness, aversion/appreciation, anger/love, confusion/clarity, drowsiness/agitation etc…) or the consciousness itself (the knowing mind). 4/Mental objects (Dhamma-anupasana): the observation of specific mental qualities such as the hindrances to the practice, four noble truths*, the factors of enlightenment** etc… or whatever becoming an object of the mind or of any of the sense doors (seeing, hearing, tasting, smelling, touching) etc… *The four noble truths (ariya-sacca): 1. The Reality of Suffering (dukkha ) 2. The Cause of Suffering (samudaya ) 3. The Cessation of Suffering (nirodha) 4. The Path to the Cessation of Suffering (magga ) **Factors of enlightenment (sambojjhanga): Mindfulness (sati-sambojjhanga) Investigation of phenomena (dhammavicaya-bhojjanga) Effort (viriya-sambojjhanga) Rapture (piti-sambojjhanga) Tranquility (passadhi-sambojjhanga) Concentration (samadhi-sambojjhanga) Equanimity (upekkha-sambojjhanga) In practice, one does not need to figure out which element or foundation the object represents but to simply be aware of them. NON-HARMING ATTITUDE To embark upon the mindfulness practice, it is helpful to make an effort to live a harmonious life, allowing the mind to be peaceful and more conducive to this discipline. Be kind to yourself and to others. One traditional way is to follow the five training guides or precepts (panca sila*) of refraining from 1/ Killing any living being 2/ Taking what belongs to others 3/ Harmfully expressing one’s sexual energy 4/ Untruthful or harsh speech and 5/ Consuming substances (such as alcohol) that cloud the mind or harm the body. *Panca Sila Pãnãti-pãtã veramani sikkhã padam samãdiyãmiAdinnã-dãnã veramani sikkhã padam samãdiyãmiKãmesu micchã-cãrã veramani sikkhã padam samãdiyãmiMusãvãdã veramani sikkhã padam samãdiyãmiSurã meraya-majja-pamã-datthãnã veramani sikkhã padam samãdiyãmi (Optional: 6/ Metta sahagatena cetasa sabba-pana- butesu praritva viharanam samadiyami: staying with the tranquil mind infused with loving-kindness toward all beings) Do not dwell in the guilt as a sin should one break one of these training guides. Instead, reflect on the fact that it was unskillful and resolve to not repeating it. One can also take the positive approach of the above by making an effort to 1/ Protecting lives 2/ Being generous 3/ Keeping harmony and commitment in relationships 4/ Uttering comforting and beneficial speech and 5/ Living a healthy life. Try to commit to this way of life at least during the period of mindfulness training practice. LOVING-KINDNESS Loving-kindness (Metta) meditation is a concentration practice which can be very complementary to the mindfulness practice. Metta (literally: friendship) is unconditional love, with care, without expectation. It is gentle and non selective (having no barrier) just as the rain falling on all subjects. It is the first of the four Brahma Vihara (divine abodes) including Karuna (compassion), Mudita (sympathetic joy) and Uppekkha (equanimity) and the eighth of the ten Paramis (perfections). Metta is the well wishing thought towards all beings. It is usually compared to the love of a mother for her only child. Metta was originally taught to a group of monks as a protection (parita) when they practiced in a certain forest. It is helpful to reflect on some good quality of the Metta subject (even some simple nice thing that this person has done for someone else) before evoking the intention of well-wishing for the subject. The essential is to be able to feel it in the heart, not just reciting the words although one can start with words, eventually the feeling of love and connection will come. One traditionally begins with forgiveness (both asking for and forgiving). Then it is best to express Metta first for oneself. Reflecting on one’s good qualities, on what happiness means and one’s right to be happy is far from being selfish: experiencing/acquiring Metta enables one to fully share it with others. One then extends this feeling to a benefactor (and/or parent or teacher), a dear friend, a neutral person, then to a difficult person (if possible). One can also radiate the Metta energy spatially outward to the people/beings in this neighborhood, this town, this state, this country, this world and all beings in all realms of existence. The traditional four phrases are” May I (you) be free from harm… may I be well … may I be happy …may I live with ease” (or simply “may I /you be safe, well, happy and peaceful”). This practice can be done formally at the beginning or the end of a mindfulness sitting meditation, by itself, or informally during the day whenever applicable. SITTING POSTURE To practice formal sitting meditation, find a relatively quiet place in your home and decorate it with some flowers or a stone or statue to create a conducive ambiance. One can sit on the floor or on a chair or couch or kneel using a meditation bench or “posture-pedic” back-less chair. If you choose to sit on the floor, use a meditation pillow (zafu), a firm or folded pillow (or blanket or large towel) placed on a padded mat (zabuton) or large flat cushion. Sit cross-legged or with one leg in front of the other, whichever is more comfortable and not causing numbness after a while (usually from the pillow being placed too far forward, creating more pressure on the nerves deep in the back of the thighs). Try to form a triangular base with the buttocks and two knees touching the supporting surface (a taller cushion at the beginning could facilitate this posture by lifting the pelvis up, allowing the back to be straight). If the chair is too high, one can place a pillow or a large book under the feet so that they would be resting flat on it and avoid the pressure on the back of the thighs. The back should be straight and upright but not stiff. The hands can be placed on the lap or together on the feet (in cross-legged posture). Tug the chin in slightly to keep the head and neck straight. Avoid reclining if you are strong enough. If your physical condition does not allow you to sit through the whole period, try to sit for as long as you are comfortable before mindfully reclining or lying down, then continue. While in the reclining/lying posture, it might be helpful to keep one or both forearms upright to enhance alertness. Keep the eyes gently closed unless one becomes sleepy. Find a balance between relaxation and alertness. If you need to change posture due to discomfort, to do so slowly and mindfully like a meditation in action (after trying to mindfully observe the sensations at that location with interest and care without commenting or wishing them to go away). THE BREATH AND SOUNDS At the beginning of a sitting meditation, simply let go of the past and future, relax your mind and body and bring your awareness into the present moment by paying attention to the body posture and silently note “sitting”. (Remember throughout the practice that the noting, or soft labeling, is just a tool to help the mind connecting with the observed object; whenever this noting interferes with the experience itself, drop it). Feel the uprightness of the body, straightening it a little if it slumps and relax it if it feels stiff. Try to maintain a balance between the two. Keep it this way from this point on without adjusting frequently during the sitting. Feel the pressure, vibration, firmness/softness or temperature where the body touches the sitting surface. Take two or three deep breaths to help feeling the sensations associated with breathing: the expansion and contraction of the lower chest or abdomen or the air touching the nostrils with each in-breath and out-breath, one breath at a time. Try to observe the abdomen instead of the nostrils, since there are usually more sensations to note and less tendency to cling to the breath (a trend toward concentration rather than mindfulness). Now breathe normally without controlling the breath. Follow the changing sensations continuously from the beginning to the end of the in-breath then the beginning to the end of the out-breath (paying particular attention to the end of both the rising and falling movements). Again feel the internal movements, tingling, pressure, vibration, lightness, heaviness, temperature etc… (paramattha: the ultimate reality or mindfulness of the four elements of earth, fire air and water) rather than paying attention to the superficial form or shape of the abdomen/body (pannatti: concept). Make a soft mental note of “rising” (or “in”) during the in-breath, and “falling” (or “out”) during the out-breath as needed. For some, sounds can be preferably used as an object of meditation, at the beginning and at times, instead of the breath. One would open the awareness widely to embrace all sounds as well as silent intervals, noting them as “hearing…” feeling the vibration at the ear doors without identifying what sounds they are (not thinking about them). If you find yourself lost in thoughts, rather than judging, simply acknowledge it as “thinking…or wandering” then gently focus your attention back on the breath or sounds. It is fine to patiently begin again and again in the present moment by returning to the primary object regardless how many times you lose it. When the mind becomes quiet, one can stay with a moment-to-moment choiceless (without preference) and non-judging awareness of all physical and mental objects, mainly the one which is most predominant (obvious) in the present moment. WALKING MEDITATION Find a relatively straight and even path (indoor or outdoor) where you can walk for about ten to twenty steps each way back and forth. You can walk with bare feet or with comfortable footwear. Stand at one end, eyes gazing slightly downward to see where you walk but try not to stare at the feet nor to look around. Your hands can either be held together in front or in the back or on the sides. Bring your awareness to your standing posture: feel the uprightness of your body, the tension in the legs, and the pressure on the soles of the feet. It might be helpful to silently note “standing”. Start to walk at normal pace toward the other end of the path while being aware of each step; feel the entire movement of the leg, feel the feet touching the ground and note “stepping… stepping…” or “right… left…” Keep the steps natural and relaxing. (This type of walking meditation can be applied throughout the day, whenever one remembers to). When you reach the end, note “stopping… turning…standing…” and again “stepping…” while walking back to the initial point. After a few moments, when you feel somewhat more concentrated, slow down a bit and feel the movements of lifting (note “lifting”) and stepping (note “stepping) of the foot. If you walk for a period longer than 15-20 minutes, the pace can become slower and the noting will be “lifting…moving… stepping…” Feel the most obvious sensations, moment to moment, anywhere in the hip, thigh, knee or foot (Paramattha: tension, heaviness, pressure, tingling or warmth etc… rather then Pannatti: the form or shape of the leg/foot or “my leg”). If you find yourself lost in thoughts, acknowledge it as “thinking…” then focus your attention back on the movements of walking. If you need to scratch or cough, stop while mindfully scratching or coughing before resuming the walk. THE HINDRANCES (Nivarana) The meditation practice can be hindered by one or more of these conditions at various times. Learn to cope with these hindrances by being mindful of them (noting) without judging. In addition, one can also apply the antidotes or their opposite energy. 1/ Desire for sense pleasure (kamacchanda), the wanting mind that makes it difficult to concentrate. One-pointedness or steadiness of mind, focusing the mind on a single object, is its antidote. Practice moderation and gratitude or let go of desire by reflecting on the impermanent nature of all things (this too will pass). 2/ Aversion or fear (ill-will, byapada), the negative energy that consumes our being. Its antidote is the interest in what is happening instead of wishing it to go away. Practice forgiveness, acceptance or loving-kindness. Another way is to become calm and joyful from a concentration practice such as Metta. 3/ Drowsiness (Sloth and torpor, thina-middha), from the lack of energy (alertness) or from too much concentration. Aiming the attention: just this one breath or this one step. Bring in some joyous effort or take a few deep breaths; open the eyes if needed. Switch to walking instead of sitting. Surrender and rest if the above failed (maintaining the mindfulness as much as possible prior to falling asleep) and sit later when you have the energy. 4/ Agitation (restlessness and remorse, uddhacca-kukkucca). Its antidote is happiness or mental comfort. Apply more concentration on the breath or sounds. Count the breath from one to ten (beginning again if one loses count): “rising…one, falling…one, rising…two, falling…two, rising… (Placing the number right at the end of the in-breath and the end of the out-breath). This counting can be used when one can not concentrate and the mind keeps wandering. Do the body scan or metta or walking. 5/ Skeptical doubt (vicikiccha): the lack of self-esteem or trust in the practice value or the confusion or indecision about the entire process. It can be transformed by sustained attention in the moment, connecting to the observed object. One can also reflect on the proven benefits of the mindfulness practice and the confidence within oneself. Remember that pure mindfulness is the common antidote to all these hindrances and one should reinforce mindfulness (intensify the noting of the mental states or their corresponding bodily sensations or simply include them in the field of awareness) before resorting to other measures. Time and patience are also on your side since nothing lasts. Judgments or suppression are not the answer to the hindrances. THE CONTROLLING FACULTIES (Indriya) The meditation practice will progress well when these five faculties (or powers) are balanced. 1/ Faith/confidence (saddhindriya): which is not blind faith but the open-mindedness and trust in this mindfulness practice and in one’s potential of developing insights. The faith will naturally be enhanced when one notices some benefits or experiences insights or peace. 2/ Effort/energy (viriyindriya): which is steady but joyous and relaxed rather then tense. 3/ Mindfulness (satindriya): being aware of what is happening here and now instead of being lost in the past or the future. 4/ Concentration (samadhindriya): one-pointedness of mind. 5/ Wisdom (pannadriya): insights into the true nature of life. Starting with faith, each of the faculties enhances the subsequent one and the last faculty enhances the first, mutually in this way. So, begin with confidence by reflecting on the known benefits of this practice and in your capacity. THE PRACTICE OF MINDFULNESS MEDITATION Daily (or twice a day) Walking and Sitting Meditation It is advisable to sit the same time everyday whenever practical. Pick a time that would work for you. Most people sit in the early morning before breakfast and/or in the late evening before bed. Walk five to fifteen minutes before sitting fifteen to forty minutes each time during this beginning period of practice. Try to sit even two minutes rather than not at all to keep the momentum. The right attitude for practice is to be relaxed but alert, to have no expectations, but also to not reject anything that is happening here and now, whether pleasant or unpleasant, simply to know it and accept it as it is. Mindfulness During Daily Activities Try to be aware of one of the following activities and add one more each week: feel the transition of postures from lying to sitting to standing (and the reverse), feel the steps while walking, be mindful of the arm/hand bending, stretching or reaching for an object or the pressure or temperature while holding it. Feel the breath whenever one remembers to. An hourly chime of the watch, a doorbell or telephone ringing, a computer warning sound could be used as reminders of mindfulness. Pause and relax for a few seconds and/or take a couple of mindful breaths or simply (come back to the present moment and) be mindful of what you are doing at each reminder. It is also helpful to be aware of likes and dislikes present in the mind. Group Sitting and Retreat It is very beneficial to join a weekly sitting group, whenever practical, for group support and discussion about the theoretical and practical aspects of the practice. A day-long or weekend or week-long retreat with a meditation teacher or dharma leader is an excellent way to begin or to sustain/enhance one’s practice. SUGGESTED READINGS: -Bhante Henepola Gunaratana: Mindfulness in Plain English. http://www.saigon.com/~anson/ebud/mfneng/mind0.htm Eight Mindful Steps to Happiness. -Nyanaponika Thera: The Heart of Buddhist Meditation -U Silananda: The Four Foundations of Mindfulness -U Pandita: In This Very Life http://web.ukonline.co.uk/buddhism/pandita9.htm -Joseph Goldstein: The Experience of Insight. Insight Meditation. -Joseph Goldstein and Jack Kornfield: Seeking the Heart of Wisdom. -Sharon Salzberg: Loving-kindness. A Heart As Wide As the World. Voices of Insight. -Tara Brach: Radical Acceptance. -Arinna Weisman and Jean Smith: The Beginner’s Guide to Insight Meditation. -Dr Thynn Thynn: Living Insight, Living Meditation. http://www.saigon.com/~anson/ebud/livmed/livmed_0.htm -BuddhaSasana: Books and Suttas online by Binh An Son http://www.saigon.com/~anson/ebud/ebidx.htm -Readings in Theravada Buddhism http://www.accesstoinsight.org Acknowledgement: The author sincerely appreciates valuable comments and suggestions from many, including Grahame White, Kamala Masters and my wife Xuan, who have reviewed the draft, and venerable Sumana (Jake Davis) who extensively edited this manuel. May this writing benefit those seeking the path of insight. Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.