vipassana meditation.pdf

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How to Meditate

Note: These instructions are drawn from the vipassana traditions of Mahasi Sayadaw andChao Khun Bhavanapirama Thera. It is assumed the reader is familiar with the article, Whatis Vipassana?

Contents

A Suitable Place

Clothing

Sitting Styles

Resolution

Exercise 1: Rising and Falling

Observing Movement

Limit Your Goal

Primary and Secondary Objects

Mental Noting

Wandering Mind

One Object at a Time

Know and Let Go

Itching

Pain

Mental Images

Mindfulness When Changing Posture

Exercise 2: Walking Meditation

Exercise 3: Hand Motions

Exercise 4: Sitting

If Strong Emotions Arise

Letting Go of "I"

Sleepiness

How to Observe Objects

Momentary Knowing

Exercise 5: Sitting-Touching

Exercise 6: Rising-Falling-Sitting

Exercise 7: Rising-Falling-Sitting-Touching

Exercise 8: The Lying Down Posture

Exercise 9: The Standing Posture

If You Experience Bliss

Desire is Not Your Guide

Paying Respect to the Teachings

The Moral Precepts

A Natural Method?

Mindful Eating

Sharing Merit and Lovingkindness (Metta)

Mindfulness in Daily Life

This article offers step-by-step instructions for nine insight meditation exercises, as well asa detailed explanation of mindful eating, hints on dealing with problems such as wanderingmind, sleepiness, disturbing mental images, unpleasant emotions, and more.

The following exercises are not necessarily listed in order of difficulty. Exercises suitable forbeginners are noted. We generally recommend beginners start with the rising and falling orhand motions exercise. Basic walking meditation is also appropriate for beginners.

To start, choose one or two exercises and practice them daily . Even after you gain moreexperience, you don't have to do all the exercises. Practicing just one exercise consistentlyis more important.

If there's something you don't understand at first, please don't let that daunt you. Althoughvipassana is a very simple method, many aspects of meditation only become clear byactually doing it. The best way to understand is to practice the exercises.

Although these Buddhist meditation exercises come from the traditions of the Burmeseteacher Mahasi Sayadaw and the Thai teacher Chao Khun Bhavanapirama Thera, you don'thave to be a Buddhist to practice them. Vipassana is a non-secular method.

[Note: This information is not meant to substitute for the guidance of a qualified instructor.Anyone serious about insight meditation should eventually find a teacher who can offerindividualized counsel. In order to better understand some of the ideas presented here werecommend reading the link: What is Vipassana?]

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A Suitable Place

Find a place where you can sit comfortably, without interruptions, for at least ten minutes.Although complete silence isn't necessaryor even desirablefor insight meditation, theroom should be free of obtrusive noises such as music, television, constantly-ringingphones, and nearby conversations. Even quiet talk can distract you because the mind will

try to understand the words.

On the other hand, background noises like the sound of traffic, the bark of a dog or a tickingclock should not be considered hindrances, and in fact can be legitimate objects ofmindfulness. Don't wear earplugs in an attempt to "soundproof" your practice.

If you meditate in the bedroom it's better to sit on the floor instead of the bed, which maycause sleepiness. (If you are ill or disabled, however, it is fine to practice in bed). Yoursitting meditation space doesn't have to be large. Even a walk-in closet will do.

Clothing

Wear loose clothing if possible, and remove your shoes. Sometimes you might want topractice away from home (at the office, perhaps) and you won't be able to change clothes.But as long as you have privacy you can loosen your belt, remove your jacket and footwear,and find a comfortable place to sit.

Sitting Styles

The following postures are suitable for sitting meditation: 1. Half lotus; 2. Full lotus; 3.Cross-legged tailor fashion; 4. Legs bent with one leg in front (Burmese style); 5. Kneelingon a meditation bench; 6. Sitting in a chair.

The first pose, half lotus, is the one most often seen in the Buddha statues of SoutheastAsia. The legs are crossed and the right foot rests on the left thigh. This position isappropriate for most meditators. The next pose, full lotus, is only practical if you are veryflexible. The right foot rests on the left thigh, the left foot on the right thigh.

Tailor fashion is less stable but easier than half lotus. Easiest of all the floor positions is theBurmese pose in which the legs are bent but not crossed. One leg lies in front of or"outside" the other. Both legs rest on the floor but don't touch each other. If these posturesare too difficult you can sit on a chair or a meditation bench.

When using a chair, keep your feet flat on the ground and try not to let your back touch thechair. If you need to change posture because of discomfort, do so slowly and mindfully,observing the intention to move before shifting the body. Whatever pose you choose should

be comfortable enough that you can maintain it without moving for at least twenty minutes(unless you're practicing for a shorter time, of course).

When sitting on the floor it will help to use a cushion. The cushion should be firm enoughthat it won't be compressed flat when sat on. The ideal thickness is somewhere betweentwo and six inches. You'll want to experiment and find out what works best for you. Placethe cushion under your buttocks with your legs touching the floor. The legs should not reston the cushion. Elevating the hips takes stress off the neck and back vertebrae and alignsthe spine, which allows you to sit comfortably for longer periods.

Regardless of which position you choose, don't let your back slump too much. On the otherhand, you shouldn't sit so straight that you tense the body. Mind and body should feelrelaxed, yet alert. Striking the right balance between the two extremes will take some

experimenting. Think of tuning a guitar string: it should be just rightneither too tight nortoo loose.




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Having found a comfortable position, put your hands in your lap, one on top of the other,with the palms facing upward. Traditionally the back of the right hand rests on top of theleft palm. Don't clench your hands. In all the exercises except walking meditation your eyescan be either open or closed (in walking meditation your eyes must be open).

We advise beginners to close their eyes, which allows for easier concentration. Butsometimes concentration becomes stronger than mindfulness. In that case opening the eyesmay help disperse the excess concentration and bring the two factors into balance again.Only momentary concentration is needed for insight meditation. Occasionally a meditatormay experience disturbing mental images, in which case it may help to open the eyes.

Now you are ready to begin meditating. Choose one of the following exercises and practiceit for at least ten minutes. Remember that all physical movements, such as walking andmoving the hands, should be performed slowly, with continuous mindfulness. Shall we divein?

Resolution(Optional)

You may wish to make a resolution before each practice-session. Doing so will helpstrengthen your determination. You can use your own words, but the spirit of the aspirationshould be something like this: "By this practice of insight meditation may I reach the end ofsuffering. May others also benefit from this wholesome action." Don't just repeat the words.Really concentrate on the resolve for a moment or two.

Exercise 1: Rising and Falling(Suitable for beginners)

We recommend this vipassana technique for everyone. Adopt one of the sitting postures. Ifyou are disabled or have a chronic illness you can do the exercise lying down.

If you choose a sitting position, place your hands in your lap, palms facing upward, the righthand on top of the left. If doing the exercise lying down, put your hands on the abdomen,one on top of the other, or at your sides. Close your eyes.

Next, direct your attention to the abdomen, an inch or two above the navel. Find the pointthat seems clearest to you. Don't actually look at the spot. Just place your mind there. Thepoint should lie along the vertical midline of the body.

As you breathe in, the abdomen expands; as you breathe out, it contracts. In meditationthese movements are called, respectively, "rising" and "falling." They never cease toalternate as long as you live.

As the abdomen rises, observe the motion from beginning to end with your mind. When theabdomen falls, do the same. That's all there is to it. Just keep watching the rising and fallingmovements. You don't have to do anything to them. Just know the movements without

judging or describing them.

If it is difficult to perceive the rising and falling motions, put your hand on your stomach inorder to feel them clearly.

Instead of making a continuous loop, the rising and falling motions are actually separatemovements. Imagine a rock thrown straight up in the air. When reaching the highest pointthe rock stops for a fraction of a second before falling. Likewise, the abdomen stops risingfor a moment before falling back.

As you do the exercise, restrict your attention to what is occurring in the immediate presentmoment . Don't think about the past or futuredon't think about anything at all. Let go ofworries, concerns, and memories. Empty your mind of everything except the abdominalmovements occurring right now. But don't think about them; just know them.




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It's important to understand that knowing bodily motion (or knowing anything) as it actuallyis in the present moment is entirely different from thinking about it. In insight meditationthe aim is not to think, but only to know.

To know an object during vipassana meditation means to experience it with bare, nonverbalawareness. You merely register the sensation with impartial attention, without identifying,naming, judging or describing it. You don't have to comment on the movements: "Thatfalling motion lasted longer than the previous one. That rising movement wasn't as clear asthe others," and so on.

As soon as there is bare awareness of the rising or falling movement, you are alreadyknowing it. The same is true of everything you might observe during meditation practice. Nomatter what appears , just know it with bare attention for one moment and then let it go.

Keeping your mind on the rising and falling movements may not be as easy as you'd think.Be patient and don't judge yourself, even if the mind wanders out often. Remember thatyou're learning a new skill. When learning to play the piano, for example, you wouldn'texpect perfection right away. Likewise, you shouldn't expect it in meditation. Don't getdiscouraged if your progress seems slow. As long as you stick with the practice, results aresure to come.

As a beginner, you should label the abdominal movements with a mental note. A mentalnotealso called a "label"is a word or short phrase said silently in the mind. The practiceof mental noting helps keep the mind on the meditation object and prevents you fromgetting distracted. But this technique is only a temporary crutch. You should stop using themental notes when mindfulness is strong enough to observe objects without them. If you'renot sure whether mindfulness is strong enough, don't worry. In fact, the labels will fall awayautomatically when no longer useful, so you don't have to make a deliberate decision tostop using them.

Labeling an object with a mental note should not be confused with recognizing and inwardlysaying the ordinary name of the object, which is what we do in daily life as soon as we seeor hear something. Nor should we confuse mental noting with describing the object further.Mental notes support mindfulness in the early stages by increasing momentary

concentration. But even when using the noting technique, we should focus on the actualexperience of the object instead of on the label, letting go of the conventional names,associations and meanings that in ordinary life are automatically attached to sense-impressions.

Here's how to use the mental noting technique with this exercise: As the abdomen expands,say the word "rising" in your mind. When the abdomen contracts, say "falling." Continue tonote rising, falling, rising, falling, rising, falling, from one moment to the next.

Only say the mental note one time per movement. For example, during one rising motionyou would say the word "rising" once, stretching the word out to last as long as theinhalation. When beginning to exhale you would say "falling," stretching the word out to lastas long as the exhalation. Again, these words are said silently. And as we mentioned a

moment ago, even when using the mental notes, try to keep your attention on the actualmovement instead of on the word. The aim is to know the experience itself.

The mental note should coincide with the motion, not be tagged on afterwards. Sometimesyou might catch yourself saying "falling" after the rising movement has begun, or vice-versa. In that case you are no longer knowing the present moment. Just start over againfrom that point, noticing what is actually happening now . Later we'll talk more about mentalnotes.

During the rising-falling exercise don't focus on the breath or the physical components ofthe abdomen. Keep your attention on the surface of the body and focus only on themovement, which is perceived subjectively as a subtle sensation of tactile pressure, asensation which keeps changing from moment to moment.

Imagine lying on your back, putting a coin or some other object on your stomach and, withyour eyes closed, mentally "watching" the coin move up and down as you breathe. Or think




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of a buoy on the water, moving up and down with the waves. The coin and the buoy are likethe spot on the abdomen, and the meditator just follows the up and down movement.

A couple of pointers: the abdomen should not be visualized. You only have to be aware ofthe movements. And be sure to breathe naturally. Don't try to control your breath (but ifyou can't perceive the abdominal motions you may take a few very deep breaths with yourhand on your stomach in order to help you sense the movements. Afterwards, let yourbreathing return to normal).

If you can watch your abdomen rising and falling one time, you can practice insightmeditation. Why not try it right now before you continue reading? It will only take a fewseconds.

Close your eyes and inhale, observing one rising motion; then exhale, observing one fallingmotion. Don't worrythis page will still be here waiting for you. It isn't going anywhere. Youcan continue reading after trying the exercise. Let any resistance drop away. Go ahead andtry it now, on the count of three. One, two, three: Begin.

Congratulations. You see? Insight meditation isn't difficult.

Here is some additional information about observing the abdominal movements. A single

rising movement of the abdomen lasts about two or three seconds. It has a beginning,middle and end (and so does the falling movement). Ideally your attention should beequally alert for the entire duration of the movement. Notice the motion as the abdomenfirst begins to expand, keeping your attention continuous throughout the development ofthe movement, until the abdomen reaches the highest point and stops expanding. Don't justfocus on the middle stage, which is the most obvious part. The beginning- and end-pointsshould be noticed, too. When the abdomen stops expanding, let go of the rising movementand re-focus your attention on the beginning of the falling movement. Observe the fallingmovement in the same way, from beginning to end.

Please note, we're not saying you should mentally chop one abdominal movement intosections. One rising or falling motion should be noticed smoothly, without breaks, until it isover, at which point you would let it go. The same applies to the motion of the feet in

walking meditation, the movements of the hands in Exercise 3, and so on.

The rising-falling exercise is not only for beginners. Most experienced meditators continue touse it as their main practice. Even if you move on to the other exercises you should notforget about this one, since the abdominal movements can be noted anywhere, any time.

Motion belongs to the first foundation of mindfulness, the body. The rising-falling motionsare material form (in Pali, "rupa"). Regard them with a detached, scientific attitude. In theultimate sense, these movements do not belong to you. They are only impersonalphenomena, not your self. In truth, they are not a part of you. They are not the mind,either. It is the mind (nama) that knows them. Yet in ultimate terms the mindwhat youcall "your mind"is not a self, but just an impersonal faculty whose function is to be awareof something.

Practice the rising-falling exercise anywhere from ten minutes to one hour. If you want tomeditate longer than an hour, it is best to alternate this exercise with walking meditation.




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Observing Movement

In many of the exercises presented here, the meditator watches bodily movement. When

observing the abdominal motions or any other form of bodily movement, the student shouldfocus on the movement itself instead of on the physical body part.

The two ways of focusing might be compared to looking at a windmill in two different ways.We might look at a windmill in order to discover the direction of the wind, or we might studythe windmill's structure because we're going to repair it. In the first case we only payattention to the motion of the windmill-bladestheir speed and direction. We don't noticedetails about their shape, structure and color. Who cares? The physical details of the bladestell us nothing whatsoever about the wind, so there's no reason to focus on them. All wecare about is the path they make through space as they move.

Likewise, although we are aware of the foot during walking meditation, we dont care aboutits corporeal mass, which only serves as a "marker" for the important part, the movement.

Instead of trying to feel each muscle or experience a deeper sensation within the foot, ourfocus is only on the path it makes through spacethe trajectory the foot describes in the airwith each step. All other bodily movements, including the abdominal motions and themovements of the hands in Exercise 3, are observed in precisely the same way.

Just watch the path of the movement, and do so as it is happening. Keep abreast of themovement in the present moment so your awareness doesn't lag behind.

Limit Your Goal

Sometimes you'll feel bored or uncomfortable during meditation. You might keep peeking atthe clock, wondering how much time has passed. Another twenty minutes to go! How willyou get through it? Even one more minute seems too much.

When that happens, limit your goal. Just take it one breath at a time. Remind yourself, "Ionly have to note one rising movement." Or, "I just have to note this single fallingmovement. Just this much." To let go of your resistance, worry or aversion for one momentisn't hard (and even during those times when it isn't easy, it's still possible ). Then do itagain for one more moment. And again. In a few minutes the feeling of resistance maychange by itself, because it's the nature of the mind to change.

So don't worry about the future during meditation practice. Let go. To think ahead, even ifonly to the next breath, is to move away from the present moment. Then thoughts will getstirred updistracting, delusive thoughts about how difficult or boring meditation is. You'llthink of many things you'd rather be doing. Soon those thoughts will force you to stand upand walk away from the cushion without having finished your meditation session. It'simportant not to follow those thoughts, because they are nothing but the mind's attempt totrick you into giving up. Instead of allowing such thoughts to control you, just stay in thenow. Take it one moment at a time.




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If meditation seems very difficult or you lack self-discipline, try this strategy: decide you willmeditate just one minute per day. Anyone can do that, right? You will find, however, thatonce you get "over the hump" of your initial resistance and actually sit down to do it, youmight sometimes want to meditate longer. It's that initial hurdle that's the most difficult.But even if you don't end up meditating longer, keep practicing one minute every day,without exception , and your attitude will gradually change.

While observing the abdominal movements, other phenomena will sometimes intrudethoughts, sensations of itching, pain, numbness, emotions, sounds, and so forth. In thefollowing sections we'll discuss how to deal with some of these objects.

Primary and Secondary Objects

Every meditation technique uses a meditation object: something to focus your mind on. InExercise 1, the rising and falling abdominal motions are the primary or main object.Although you should try to keep your attention on the primary object, other phenomenamay be noticed at times. (We'll talk about when to notice them in a moment.) These otherthings are called "secondary objects."

Here we should explain that the word "object" has a special meaning in vipassana practice.It does not refer to a three-dimensional Thing like a desk or a bicycle. An object meanssomething that is known by the mind (something you're aware of) in the present moment,as opposed to the subject that is knowing it. The subject is the mind or "knower." (Yet, inthe ultimate sense, the subject is not a self but the mere faculty of knowing).

In vipassana, an object of awareness can be either material or mental. Practically speaking,a "material object" refers to a sense-impression: color, sound, odor, tactile sensation(including bodily movement), and flavor. A mental object refers to such things as pleasantor unpleasant feeling, desire, anxiety, peacefulness, anger, thought, and so on.

As we said, while you're observing the rising-falling movements other phenomena will beappearing and disappearing. You might be aware of sounds. Sometimes you'll experience

emotions and thoughts. You might feel itches, numbness or discomfort in the body, or youmight feel very peaceful. All of these are secondary objects. In short, a secondary object isanything you're aware of that is not the primary meditation object.

When should you deliberately focus on a secondary object? If a secondary object makesonly a faint impression on the periphery of your awareness and does not strongly hook yourattention, ignore it and continue observing the primary meditation object. In that case, ofcourse, you don't need to label the secondary object with a mental note.

But if a secondary object hooks your attention and pulls it away, or if it causes desire oraversion to appear, you should focus on the secondary object for a moment or two, labelingit with a mental note. After that, drop it and resume watching the primary meditationobject. Only observe one thing at a time.

Mental Noting

A mental note identifies an object in general but not in detail. When you're aware of asound, for example, label it "hearing" instead of "motorcycle," "voices" or "barking dog." Ifan unpleasant sensation arises, note "pain" or "feeling" instead of "knee pain" or "my backpain." Then return your attention to the primary meditation object. When aware of afragrance, say the mental note "smelling" for a moment or two. You don't have to identifythe scent.

Your eyes will usually be closed during the rising-falling exercise, so you won't have muchoccasion to see. But sometimes you might want to open your eyes, such as when changing

posture. When you are aware of color, note the bare sensation of seeing for a moment ortwo, labeling it "seeing." Don't pay attention to what the sight is an image of , or whether it'sattractive or unattractive. Then go back to observing the primary meditation object.




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Using mental notes helps prevent clinging and aversion from arising. But as soon as anobject is noted it should be let go of. Even the sensation or thought you noted one momentbefore should not be kept in the mind. In meditation practice every phenomenon should bedropped as soon as it is noticed.

A mental note should usually be limited to one or two words. If it's too long another objectwill have arisen before you finish saying the note. A mental note should also be a wordeasily recalled so you don't have to search your mind for it. Don't waste time looking for theright mental note. That will take you out of the present moment. If you don't know what tocall something use the general label "knowing."

If an object has already disappeared before you were able to label it, don't go back and tagon the label. Let go of all the previous objects and start over again from this moment, bynoting whatever is being experienced now . But if most of the objects that arise seem"faster" than the mental notes, you don't need to use the notes any more.

However, although the labeling technique is mainly for beginners, even advancedmeditators benefit from using it when mindfulness and concentration are weak. Don't beafraid to compare both procedures. Use the mental notes, and then drop them for awhile.What is the difference? Are you able to focus on the present-moment object equally well inboth cases? Eventually you'll know instinctively when the labels are useful and when they

merely get in the way.

Remember: the mental notes are said silently at the exact moment of perceiving the object,not added later.

The instructions for noting secondary objects apply to all the meditation exercises in thisarticle.

Wandering Mind

In the beginning your mind will often wander during meditation, spinning out thoughtsabout the past and future. Be assured this is normal; but what should you do when ithappens? The strategy is simple: When you catch yourself thinking, silently say the mentalnote "thinking" for a moment or two, and then gently return your attention to the rising-falling movements (or whatever primary meditation object you were observing).

But after gaining some experience in vipassana practice you may notice thoughts that arevery faint or in the "background" of awareness and don't hook your attention. Before youcan label them with a mental note, they're already gone. In that case there's no need tolabel the thoughts. Just keep observing the primary meditation object and ignore thethoughts, which will fall away on their own.

The latter approach is mainly for intermediate and advanced meditators. Since it is moredifficult for beginners to notice when they are thinking, there's a greater chance the mindwill be hooked by a thought and get carried away on a long tangent before you realize it.Immediately labeling thinking with a mental note helps prevent this.

Don't get upset or judge yourself when the mind wanders away. Keep gently bringing itback to the main meditation object. Be patient with yourself and understand that it's thenature of the mind to think, so training it to stay in the present moment and just know takes time.

Actually, if you are aware the mind has wandered it means you are being mindful. If youdidn't have mindfulness, you wouldn't know the mind had drifted away. In daily life we'reunaware how distracted and agitated our minds truly are. Only when making an effort tomeditate can we see the full extent of the mind's restlessness as it jumps from one thoughtto the next. The suttas compare it to a monkey in a tree jumping from branch to branch.

When you catch the mind wandering you might be tempted to wonder, "How long have Ibeen thinking? When did I lose track of the rising-falling motions?" But those are morethoughts, and even as you're thinking them more rising-falling movements are passing byunnoticed. Don't go back to find the spot where you lost mindfulness or try to reconstruct




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the links in the cognitive chain. You can't bring those past moments back in order toacknowledge them. Let them go and start over again from this moment.

One reason the mind easily wanders off on tangents is that we tend to believewholeheartedly in the content of our thoughts, and so whenever a thought arises we getmesmerized by its "story." We may not think of ourselves as people who are easily fooled,but this is one area in which most of us are completely gullible, especially when the thoughtcarries an emotional charge. When pleasant thoughts appear we get caught up in thefantasies, fueled by desire. When unpleasant memories arise we focus on how we werewronged, getting more and more upset. Whether the content of the thought is pleasant orunpleasant, we tend to assume it has substance instead of recognizing that it's just anempty vibration arising and passing away.

During vipassana practice meditators should try to ignore the content of their thoughtscompletely. It doesn't matter whether a thought is good or bad, pleasant or unpleasant; theconventional meaning is irrelevant in meditation. The attitude is to look upon all thoughts asgeneral instances of "thinking," without paying attention to the details that differentiate onethought from another. All thoughts (indeed, all objects) have equal value in vipassanapractice.

We don't have to feel guilty about having unwholesome thoughts. The key is to be aware of

them as soon as they arise. If we're aware of them in the present moment, mindfulness isalready there. Everyone has bad thoughts at times. In reality most thoughts arisespontaneously due to causes we cannot directly control. Instead of trying to suppress themduring meditation, the right approach is to "know and let go."

Imagine two meditators: the first has many angry thoughts but doesn't get involved in them(or act on them, of course). He notes and lets go of them right away. The second meditatorclings to beautiful thoughts about the Buddhist teachings. Which student is practicingvipassana correctly? The first.

When a meditator is aware of a thought early enough, he realizes, "The thought was not inexistence before; it appeared just now and disappeared at once. I had previously imaginedthought to be permanent because I had not carefully observed it. Now that I have watched

it, and seen it disappearing, I know it truly as it is, impermanent" (Mahasi Sayadaw, TheGreat Discourse on Not-Self , pp. 1156).

It is important to understand how to observe thinking correctly because, as Mahasi Sayadawexplains, thoughts and tactile sensationsespecially sensations of bodily movementarethe most frequent objects of contemplation. Even exalted thoughts about the Buddhistteachings should be let go of, as should painful thoughts.

When no thoughts or other secondary objects distract you, your attention should stay withthe primary meditation object.

One Object at a Time

The vipassana technique involves focusing on one thing at a time. That doesn't mean youhave to observe one object exclusively for the entire meditation period. It means focusingon one thing per moment . Observing two objects or sense-impressions in the same moment"confuses" mindfulness. Therefore, when observing a rising or a falling motion, ignore otherobjects. Don't pay attention to sounds, thoughts, feelings or smells.

But it should be understood that in any two consecutive moments the meditation objectmay be different. In vipassana your attention may jump from one meditation object toanother. You might observe a falling movement of the abdomen, and then in the nextmoment observe a sound. So even if you sit down to practice the rising-falling exercise forthirty minutes, it doesn't mean you will observe the abdominal movements during everysingle moment of that half-hour period. Secondary objects will sometimes hook you, andwhenever you deliberately note a secondary object you should switch all of your attention toit (even if just for that one moment). Whatever object you're observing at any givenmoment should be the only thing you focus on in that moment.




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For instance, if a sound pulls your attention away from the abdominal movements, switchyour attention to the sound and note "hearing" for a moment or two. For those few secondsignore everything else, including the rising-falling motions. (While doing this you might stillbe aware of other phenomena in the background or on the periphery of consciousness.That's all right. The point is you are not intentionally focusing on them). After one or twomoments of noting "hearing," return your attention to the primary meditation object andforget about the sound. The same procedure applies to anything else you might observethoughts, emotions, itches, smells, feelings, and so on.

By focusing on one object at a time, a meditator is able to perceive the three phases of eachmomentarising, persisting, and vanishingmore and more clearly. On the other hand, if abeginner tries to be aware in a general way of whatever comes up, noticing is vague.Because his attention is scattered across several objects at once, none is particularly clear.Since he is trying to observe the whole stream of experience simultaneously, he may notknow which object hes noticing at any given moment, and it is difficult to gain insight.

When two or more objectssuch as a movement and a soundoccur simultaneously, thegeneral rule is to observe the one that makes the strongest impact on the mind, or the onethat triggers more desire or aversion.

Know and Let Go

As we explain throughout this article, the vipassana motto is: know and let go. Or we cansay, "Focus and forget it." They mean the same thing. All insight meditators shouldmemorize one of these phrases.

The letting go or "forgetting" is just as important as the knowing or focusing. Duringmeditation practice a student focuses on one thing at a time and then lets it go. He keeps"knowing and letting go" repeatedly, from one moment to the next. In Exercise 1, forexample, we focus on the rising movement of the abdomen, and then drop it. In the nextmoment we observe the falling movement, and then let it go. The moment after that we'reaware of the rising movement again; as soon as it ends we forget it. And so on.

That's how to describe the procedure in words. But in practice, as we explain elsewhere,"letting go" is not a separate action. Letting go of the previous meditation object happensautomatically every time we focus in the present again.

Let's take another look at Exercise 1. We observe one rising movement of the abdomenuntil it ends. Immediately after that, in the next moment, we bring our attention to observethe falling movement. But in the act of bringing our attention into the present again to seethe falling movement, the rising motion is simultaneously forgotten. In truth, consciousnesscan only be aware of one thing at a time. It has to let go of the previous object in order toknow something else.

That's why we don't have to let go as a separate step. Letting go and re-establishing ourattention in the present moment are the same. Letting go of the past happens by itselfwhenever we truly bring the mind back to the here and now. But re-establishing ourattention in the present is something we have to keep doing, gently, with every singlemoment. The present is not static. There is always a new "present moment."

Therefore, what we are actually doing during vipassana practice is: knowing, knowing,knowing, in a chain of moments. Or we could describe it like this: knowing-the-present,knowing-the-present, knowing-the-present. In an article for tricycle.com, Joseph Goldsteindescribes how to do this with the abdominal movements: "Train your awareness to connectclearly with the first moment of the beginning in-breath. Then sustain the attention for theduration of just that one in-coming breath. Connect again at the beginning of the outbreathand sustain your attention till the end." (http://www.tricycle.com/brief-teachings/meditation-instructions). As meditators, our only job is keep bringing the mind back to knowing whatis happening right here in this present moment. And now this one. And this one.

Itching




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During vipassana practice you might feel an itch somewhere on the body. In daily lifesensations of itchiness arise frequently, but since the normal response is to scratch the itchunconsciously, without clear mindfulness, people don't realize it happens hundreds of timesper day. As a result of meditating, you begin to see that uncomfortable bodily sensationsarise much more often than you had thought.

If you can keep your attention on the principal object and let the itch stay in the"background," it will often disappear by itself. If it doesn't disappear but becomes moreuncomfortable, just watch the sensation for a few moments, saying the mental note"feeling" or "itching." Desire might arisedesire to be rid of the feeling. Label it "wanting"or "desire." (Here you don't observe the sensation of itchiness per se, but the wanting itself,which is a different object).

If the itch persists and you have to scratch it, use the following step-by-step technique:

Observe the desire to be rid of the feeling, saying the mental note "desire."1.

Before moving your hand, note "intending to move."2.

Mindfully move your hand to the itchy spot, noting "moving."3.

When you reach the spot, stop moving your hand for a moment and note, "intending

to scratch."

4.

Scratch the itch, noting "moving" or "scratching." Stop.5.

Move your hand back, saying the mental note "moving." Stop.6.

Put your hand in your lap, noting "placing." Now you are back in the originalmeditation posture.

7.

Note the pleasant feeling that has replaced the unpleasant one, labeling it "feeling" forone or two moments. Notice if liking arises for the good sensation. If it does, label it"liking" or "desire."

8.

Resume watching the primary meditation object.9.

Pain

Whenever you keep the body in the same position without moving it, sooner or later painwill arise. How should you deal with pain during meditation practice?

Instead of automatically shifting the body when you feel discomfort, try to observe thesensation itself, labeling it with the mental note "pain" or "feeling." Sometimes the pain willdisappear on its own. Sometimes it will grow stronger first, and then diminish or disappear.In any case, by observing unpleasant feeling you will notice that it does not stay the same.It changes from moment to moment. Like everything else, pain is impermanent.

But if the pain becomes too severe you should change position. Beginners shouldn't try togrit their teeth and tough it out. Only advanced meditators can observe severe paineffectively. The object is too heavy for a beginner's mindfulness to "lift."

On the other hand, you don't want to change position at every little twitch or tingle. Don'tgive in to desire easily. Meditators won't make progress without the patience to bear manyunpleasant feelings. Only change position if you cannot tolerate the discomfort and it isinterfering with your mindfulness.

If you decide to change position, follow this step-by-step technique:

Observe the sensation of pain for a few moments, labeling it "pain" or "feeling".1.

Note the desire to be rid of the pain. If possible, wait until your mind is no longer

struggling against the painful feeling before going to the next step.

2.

Say the mental note "intending to move."3.




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Slowly move the body into the new posture, noting "moving." Break the entire actioninto several smaller movements, stopping fully after each one. This creates clearobjects for mindfulness.

4.

Note the pleasant feeling that has replaced the pain, labeling it "pleasure" or "feeling"for a moment or two. If you like the feeling, label it "liking," or "desire."

5.

Resume watching the primary meditation object.6.

By practicing insight meditation we gradually realize there is no bodily position comfortableenough that we can always maintain it. Pain inevitably appears, even when lying down (ifyou doubt this, ask anyone who is bedridden in the hospital). No matter how comfortablethe position is initially, we are always forced to move because of the changing nature of thephysical elements. That is one way in which the body is unsatisfactory, or a cause ofsuffering.

For more advanced meditators there is an additional method for dealing with physical pain,which is to disengage your attention from it and observe the mind itself.

Sometimes when you have bodily pain, even in daily life, the mind is momentarily distractedfrom it. When you're aware of the pain again you realize that for those few moments ofthinking about your finances, or an argument you had with a loved one, or the things youneed to buy at the store, you didn't actually feel the discomfort anymore. Why? Because themind was occupied with something else. It is a fact that consciousness can only know onething at a time. When you are thinking about something else you cannot be aware of pain atthe same time.

From this experience you realize that when the mind lets go of pain and focuses on adifferent object, the pain effectively disappears. But that's not to say you should think andfantasize during meditation practice. You should stay in the present moment, but separateor disengage your mind from the feeling and put your attention on the mind itselftheknower or the one knowing the experience. You may then see that the mind or knowerarises and passes away from moment to moment.

With this method you let the pain be there in the background if it's going to, but you don'tpay attention to it. The attitude is that you don't have to get involved with the pain or worryabout it. The unpleasant feeling is solely the business of the body. If you can separate yourmind from the pain and let go of it, you won't experience the suffering in the same way asbefore. Then, even though the physical sensation may still be there, it won't be experiencedas "hurt", and it won't make the mind suffer. But this is an advanced technique which is notrecommended for beginners.

Generally speaking, when feelings arise during meditation they should be observed andlabeled with a mental note. That is not only true of unpleasant feelings such as pain. If youfail to observe a pleasant feeling when it arises, attachment can develop. Before you're evenaware of it, you will cling to the feeling. It is easy to get caught up in pleasure and forgetabout staying in the present moment. Whether a feeling is painful or pleasant, after notingit for a moment or two, let it go.

You should also be aware of any desire that arises in connection with feelingwhether thedesire to get rid of a painful sensation or to prolong a pleasant one. When desire arises,label it with a mental note.

Mental Images

Some meditators see vivid mental images when reaching a certain stage of insight. Othersnever see such visions. Whether or not they appear depends in part on the student'stemperament. The images might be of anything at all: people, animals, gardens, colors,decaying bodies, abstract shapes, or even the Buddha.

These visions can range from exquisitely beautiful to very frightening. But no matter howvivid they seem, these images are not real. They are mental formations that arise from




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imagination (coupled with concentration) and have no significance. They are neither goodnor bad. The meditator should neither desire nor fear them.

If an image occurs, try to focus on the primary meditation object again (such as the rising-falling motions), ignoring the image. Let the image remain in the "background," but don'tpay attention to it. Eventually the image will fade away.

If the image persists and interferes with your practice, there are several things you can do:

Practice with your eyes open.1.

Label the image with a mental note. (You can use the word "image" or "seeing,"although it should be understood that knowing a mental image is not the same asgenuine seeing.) Continue to note the image from moment-to-moment until itdisappears. The image will often disappear after several notings.

2.

Switch to a different meditation exercise. If you are sitting, get up and practicewalking meditation or do the hand motions exercise.

3.

If you note the image with the aim of getting rid of it due to aversion or fear, it will lastlonger. Enjoying the vision will also make it persist. Whether it is pleasant or unpleasant, tryto note the image impartially, just as you would any other object, without liking or dislikingit.

Mindfulness When Changing Posture

Insight meditators usually alternate a period of sitting with an equal period of walkingmeditation, especially during an intensive retreat in which vipassana is practiced manyhours per day.

During the transition between postures it is crucial to maintain step-by-step mindfulness.When the sitting time is over, resist the temptation to jump up suddenly or automaticallystretch your back or legs without being mindful of your movements. In the long run, even a

few moments of speeding up will slow you down. Careless movements cause a break incontinuity that scatters mindfulness.

In the old days before lighters and matches, fire could only be produced by rubbing twosticks together until the friction created a spark. Continuity of effort was essential in gettinga flame. If you stopped to rest, the sticks would go cold and you'd have to start over.Continuity is just as important in vipassana practice.

Here we'll describe how to change from sitting to standing in a step-by-step manner,enabling you to maintain mindfulness. The same principles apply to all the other postures.

First, note your intention as "intending to move." Next, start moving the body slowly,breaking the motion down into a series of separate actions. Stop completely after each

movement. Bring each hand to your stomach one at a time. Tilt your torso forward as youprepare to stand. Uncross your legs. Lift one leg and then the other. Note the feeling ofpressure against each foot as you place it on the floor, and then slowly stand up.

Each of these actions should be performed slowly, methodically, and observed frombeginning to end. Whenever possible, move only one body part at a time. It's veryimportant to stop fully at the end of each movement. Label each action with an appropriatemental note or simply note "moving."

Once the body is upright you should observe the standing posture for a few moments,noting "standing." This means to focus awareness on the position or shape of the body,being aware of how it feels. If this is difficult you can focus on one point, such as the spotwhere the soles of your feet touch the floor. (For a more detailed description of how toobserve bodily posture, please see Exercise 4).

Whether you are standing, sitting, or lying down, apply this step-by-step techniquewhenever you change posture during vipassana practice.




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Below are a series of drawings that illustrate the reverse process, changing from standing tositting, in even more detail. Here the process has been broken down into sixteen steps (thisinformation has been adapted from Helen Jandamit's book, The Way to Vipassana , Bangkok,V.H. Publications, 1990).

Begin by standing with your feet together, arms at your sides (alternatively, you mayhold your arms in front of the body, one hand clasping the wrist of the other). Moveyour left foot backwards, noting "moving."

1.

Slowly bend your knees, noting "moving" or "down".2.

As your left knee touches the ground, note "touching".3.

Move your left hand toward the floor, noting "moving."4.




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Place your left hand on the floor, noting "touching" (your hand needs to be in thisposition to support the body prior to moving the right leg).

5.

Move the right leg back until it is parallel with the left leg, noting "moving."6.

When the right leg touches the floor, note "touching".7.

Move your left hand backwards, noting "moving."8.

As your left hand touches the floor, note "touching".9.




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Lower your body until you are sitting, noting "lowering".10.

Move the left foot backwards so that it is further under your body (it should be in thecorrect position to sit cross-legged), noting "moving."

11.

Lifting the right knee, move the right foot forwards, noting "moving".12.

Reach your right arm forward and take hold of your right ankle, noting "grasping".13.

Lift the right foot, noting "lifting."14.




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Move the foot towards the body, noting, "moving".15.

Set your foot on the floor, noting "placing".16.

Put your hands in your lap one by one, noting "moving."17.

This series of movements is only one of many possibilities, and does not have to be followedprecisely. If you have a disability or other chronic physical problem you may need to alterthe steps. Adjustments will also have to be made if you meditate in a chair. The importantthing is to follow the principle of breaking down larger movements into separate, smalleractions that can be noted one at a time, and to stop completely at the end of each actionbefore beginning the next. Also, be sure to acknowledge each movement with a mentalnote, especially if you're a beginner. You may devise your own notes; the ones given here

are only suggestions.

Exercise 2: Walking Meditation

Walking meditation is an important vipassana technique. The basic walking meditationexercise is similar to normal walking, only slower and more deliberate. Your attention shouldbe minutely focused on each action.

The primary object during walking meditation is the motion of the feet. Observing themovement of the feet is essentially no different from watching the abdominal movements orthe motions of the hand in Exercise 3. Don't try to feel the muscles in the foot, or asensation in the foot. Instead, observe the movement itself . In other words, with each stepobserve the path the foot makes as it moves through space.




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Pay no attention to the abdominal movements during this exercise. As we said before, onlyobserve one object per moment.

One final note: don't look at your feet. Just be aware of the movements with your mind.

The best environment is one with few visual distractions. Remove your shoes, if possible.You should have enough space to walk at least seven paces in a straight line.

Follow the instructions on changing from sitting to standing.

Once you are standing, hold your hands in front of your body, one hand gently clasping thewrist of the other. Instead of looking around the room, keep your eyes directed straightahead or slightly downcast toward the floor (but don't bend your neck too far forward, whichmay cause discomfort). Try not to turn your head independently. Even when you turnaround at the end of the walking path, keep your head in a straight line with your spine, asif you were wearing a neck brace. Move your whole body as one unit on the turn. Relax yourshoulders.

Basic Walking Exercise(Suitable for beginners)

Observe the standing posture, noting "standing" for a few moments. This means tofocus awareness on the posture of the body as you stand (for a more detaileddescription of how to observe posture, see Exercise 4). If this is difficult you canchoose one point to focus on, such as the soles of your feet, being aware of thefeeling of pressure from touching the floor.

1.

Before moving, note "intending to walk." (Don't skip this step).2.

Slowly lift the right foot and place it down, taking one step. This should be a singlefluid motion without breaks. Be aware of the entire arc of movement from beginningto end. As you do so, label the step "placing" (remember to label while the motion ishappening, not afterwards). The left foot should not have moved and the left heelshould still be on the ground. After placing the right foot down, stop completely for amoment.

3.

Slowly take a step with the left foot, noting "placing." Stop.4.

Continue walking, making sure to stop completely after each step. Only move one footat a time.

5.

When you reach the end of the walking path, place your feet together on the last step,noting "stopping."

6.

Note "standing" for two or three moments.7.

Now you will begin to turn, in four steps. Note "intending to turn."8.

Lift the toes of your right foot and pivot on the heel, turning to your right. At thesame time, say the mental note "turning." The right heel should stay on the ground.

Be sure to keep your head in line with your torso. The left foot should not move. Stop.

9.

Lift the left foot and place it down next to the right, while noting "turning". (The leftfoot doesn't pivot, but steps.) You should have moved about ninety degrees. Stop.

10.

Pivot on the right heel again, noting "turning." Stop.11.

Lift the left foot and place it down next to the right, noting "turning." By now youshould be facing in the opposite direction, having turned one-hundred-and-eightydegrees.

12.

Repeat steps 1-12 as many times as you wish.13.

That is the basic exercise. Next we'll give five variations in which each step is broken downinto a series of smaller movements. Substitute any variation for instructions number 3 and4 above. The rest of the exercise is the same.

A word of advice: don't try the variations until you are adept at the basic exercise. Anddon't proceed to the next variation until you've mastered the previous one, even if that




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takes a month, a year, or longer. (During an intensive meditation retreat, however, youmight spend only one day on each variation.)

Remember that the "resting" foot should not come off the floor until the active foot hasfinished moving. Don't forget to stop completely after each segment of a step.

Advanced Walking Meditation

The two-part step: (Lifting, placing). Lift the heel, noting "lifting" (the toes are still on thefloor). Stop. Now move the whole foot forward and place it on the floor, noting "placing."

The three-part step. (Lifting, moving, placing). Lift the whole foot straight up as a unit,noting "lifting." Stop. Move the foot forward, noting "moving." Stop. Place the whole footdown as a unit, noting "placing."

The four-part step: (Heel up, lifting, moving, placing). Lift the heel, noting "heel up."Stop. Lift the whole foot straight up, noting "lifting." Stop. Move the foot forward, noting"moving." Stop. Place the foot down as a unit, noting "placing."




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The five-part step: (Heel up, lifting, moving, lowering, placing). Lift the heel, noting "heelup." Stop. Lift the whole foot straight up, noting "lifting." Stop. Move the foot forward,noting "moving." Stop. Lower the foot as a unit, noting "lowering"; stop when the foot isabout an inch from the floor (be sure to stop completely here). Place the whole foot on thefloor, noting "placing."

The six-part step: (Heel up, lifting, moving, lowering, touching, placing). Lift the heel,noting "heel up." Stop. Lift the foot straight up, noting "lifting." Stop. Move the foot forward,noting "moving." Stop. Lower the foot, noting "lowering"; stop when the foot is about aninch from the floor. Touch the toesonly the toesto the floor, noting "touching." Stop.Place the heel on the floor, noting "placing."

Exercise 3: Hand Motions




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(Suitable for beginners)

This exercise is similar to walking (and rising-falling) in that you watch the body's physicalmovement. By focusing on a different part of the body, however, you give mindfulness alarger repertoire of objects, just as a weightlifter trains different muscles in rotation.

Since mindfulness sometimes gets "bored" or slows down when observing the same objectfor a long time (especially during a meditation retreat), changing to another primarymeditation object can help mindfulness maintain strength and continuity. And because someof the movements here are shorter than in the other exercises, mindfulness is able toobserve more "moments" in the same amount of practice time.

The hand motions exercise, performed while sitting or lying down, is especially useful forthose who can't do the walking practice due to illness or disability. Note: you don't have tolook at your hand. Just watch the movement with your mind.

Exercise A

Adopt one of the sitt ing postures, or lie down. Place your hands on your knees, palmsfacing downward. (If lying down, place your hands at your sides, palms touching thefloor).

1.

Slowly rotate your right hand laterally (to your right) until it is resting on edge,perpendicular to the knee. There should be no space between the fingers. Stopcompletely for a moment.

2.

Raise your hand straight up about eight inches. Stop.3.

Lower the hand back down, stopping when it's an inch or two from the knee.4.

Continue moving your hand down until the lateral side of the little finger touches theknee. Stop.

5.

Rotate the hand medially until the palm is resting on the knee. Stop.6.

Repeat steps 2-6. Beginners should label the actions with the following mental notes:

"turning," "raising," "lowering," "touching," "turning." Practice with one hand alone,anywhere from five to thirty minutes. Then change to the other hand, giving it equaltime.

7.

Exercise B

Adopt one of the sitt ing postures or lie down. Place your hands on your knees, palmsfacing downward. (If lying down, place your hands at your sides, palms touching thefloor).

1.

Slowly rotate your right hand laterally (to your right) until it is resting on edge,perpendicular to the knee. There should not be any space between the fingers. Stop.

2.

Raise your hand straight up about six inches. Stop.3.

Pivoting from the elbow, slowly swing the hand and forearm inward toward the centerof the body, stopping a couple of inches before touching the abdomen. The hand andwrist should remain in a straight line with the arm. The fingertips will now be pointingto the left and the palm will be facing the abdomen. Stop.

4.

Place the right hand against the abdomen. Stop.5.

Rotate the left hand laterally (to your left) until it is resting on edge, perpendicular tothe knee. Stop.

6.

Raise the left hand straight up about six inches. Stop.7.

Pivoting from the elbow, swing the left hand and forearm inward toward the center ofthe body, stopping when a couple of inches from the abdomen.

8.

Place the left hand against the right. Stop.9.




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Now you will repeat the motions in reverse order. Swing the left forearm out until thehand is again above the knee. The hand and wrist should stay in a straight line withthe arm. Stop.

10.

Lower the hand straight down, stopping an inch or two above the knee. The hand isstill perpendicular to the knee.

11.

Continue moving the left hand down until the lateral side of the little finger touchesthe knee. Stop.

12.

Rotate the hand medially until the palm is resting on the knee. Stop.13.

Repeat steps 10-13 with the right hand. You may label the movements with thefollowing mental notes: for steps 2-5 and 6-9: turning, raising, moving, touching. Forsteps 10-13: moving, lowering, touching, turning. Practice this exercise anywherefrom five minutes to one hour.

14.

Exercise 4: Sitting

(Beginners can practice this for a few minutes before doing the rising-falling exercise.Intermediate or advanced students can practice it longer. We don't recommend beginnerspractice it for the entire meditation period, because posture is a more difficult object toobserve than physical movement.)

In the previous exercises you had a moving object. Here you will observe a stationaryobjectthe sitting posture itself (strictly speaking, however, movement is still present,because the mind moves). With your mind you are going to look repeatedly at the body'sposture, as it appears in the present moment.

Adopt a comfortable sitting position. Now, focus your awareness on the posture of the bodyas it sits. (Pay no attention to the rising-falling motions.) The body is adopting a shape thatdiffers from standing or lying down. This may seem obvious, but there is a differencebetween the vague, intermittent awareness of posture we have in daily life, an awarenessinterrupted by talking or thinking of a thousand things, and an attention that is whollyfocused on that pose.

Just "look" with your mind's eye to know what the sitting posture is likehow it feelsinthis very moment. If it's difficult to be aware of the whole posture at once, place yourattention on one area, such as your hands in your lap. As you focus on the posture, label itwith the mental note "sitting."

After focusing one time, do it again. The method is simply to observe the posture for onemoment, let it go, and then immediately bring the mind back to the sitting posture again.This is done gently, with a light touch. Watch this action again and againi.e., the action ofbringing the mind to look at the sitting posture. Simply be aware of knowing sitting .

Each act or instance of focusing should be fairly quick, lasting about one-and-a-half to three

seconds (but you don't need to time it, of course). Another way to think of it is that youfocus for as long as it takes to say the word "sitting," or roughly as long as one inhalation.Then let go, and focus on sitting again.

What you should be aware of is not a visual image of the posture, but the kinestheticexperience or "feel" of it. There is a tactile feeling when you hold the back upright as yousit. You will also experience sensations of pressure at various points where your bodycontacts the floor or one leg presses against another. There will also be a feeling of contactwhere the hands touch each other.

Please don't misunderstand: you don't need to observe these various sensationsindividually, in detail. When practicing the exercise, don't try to examine them one by one.Look at the whole thing at once, in one fell swoop. Notice the feel of the entire sitting

posture in the present moment. Then do it again in the next present moment. Themeditator is aware of the whole posture each time with the aim of understanding that this isall there is to "sitting"only a momentary group of sensations, nothing more. It is notstable. It is constantly changing. (Again, however, if it is difficult to be aware of the entire




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posture at once you may focus on a smaller area. Eventually you will be able to "see" thewhole posture.)

Every time you focus on the posture, simultaneously label it with a mental note. Keepnoting "sitting," "sitting," "sitting," from one moment to the next, over and over.Remember, it's a light touch-and-go. You don't need to explore the details of the sensation.

A reminder: don't look at the body with your eyes. Look with your mind.

As Achan Sobin suggests, it may help to think of the mind as a camera taking a series ofsnapshots. Take a "shot" of the sitting posture. Then take another snapshot of the samething.

Further, when a photographer adjusts a camera lens, he focuses on one spot only; but theentire image comes out clear, not just the particular spot he was focusing on. (This issimilar to focusing only on your hands instead of on the whole sitt ing posture).

A few paragraphs back we spoke about letting go after observing the sitting posture. Thinkof a chain of individual acts of focusing, and letting go after each one. In other words, whatyou should do is: Focus on the object and then forget it. Then immediately focus and forgetit again. And again. And so on.

That's how we explain it in words. But in actual practice the "forgetting" or "letting go" isnot a separate action. Letting go of the previous moment happens by itself every time themind focuses on the posture again. So really it's a matter of: focus, focus, focus , in a seriesof moments. The meditator keeps taking consecutive "snapshots" of the posture, each onelasting roughly a couple of seconds.

Some reminders: don't mentally review your body one piece at a time. That would take toolong and would pull the mind out of the present moment. And even though you use themental label "sitting," remember to focus on the actual posture, not the word itself.

Every moment of our lives has two components: an object of awareness, and the mind. Inthis meditation exercise, the object of awareness is the sitting posture. So we have only:

the sitting posture (material form) and the thing that is knowing it (the mind). The minditself cannot adopt a posture. The mind doesn't have buttocks or legs to sit or stand with. Itcan only be aware of the body's posture.

There are a couple of Pali words worth remembering, because you will hear them over andover again in discussions about vipassana meditation. They are: "rupa" and "nama." Amongother things, rupa means material form. Nama means the mind. In summary: the sittingposture is material form (rupa). The mind (nama) knows is aware of the form.

In conventional terms, we say " I am sitting." But in truth, a "self" cannot sit. The body isnot a self. It is not your self sitting there. It is only matter, or rupa, sitting. And when thebody sits, the mind experiences the posture as a group of temporary sensations, differentfrom when the body is standing or lying down. That is the only way in which posture isexperienced.

Everything we've said about observing the sitting posture applies to all the other bodilypostures as well.

Intermediate or advanced meditators may practice this exercise for the entire meditationperiod, or for a few minutes before practicing the rising-falling exercise. Beginners may dothe latter.




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If Strong Emotions Arise

It is natural that strong emotions may sometimes come up during meditation. If that

happens, don't assume you are practicing incorrectly. Emotions are valid meditation objects,too, objects of the fourth foundation of mindfulness. As objects of the mind they have nomore nor less importance than bodily movement or posture. They are, however, morechallenging to observe.

When an unpleasant emotion such as anger arises, don't get upset or try to suppress it. Norshould you try to look for a "better" object. The emotion is the truth of what is happening inthe present, so just be aware of it.

As soon as you're aware of an emotion during meditation practice, label it with a mentalnote. For example, if you realize you're angry, label the emotion "anger, anger," for one ortwo moments. If you're depressed, note "depression"; if anxious, note "anxiety." Do thesame with pleasant emotions: if you feel joyful, note "joy"; if peaceful, note "peace." You

get the picture.

The insight meditation method is a middle path between 1) suppressing an emotion and 2)indulging it by expressing it in words or actions, trying to feel it more deeply, or thinkingabout it further. Whether an emotion is pleasant or unpleasant, the vipassana technique issimply to know it with impartial awareness, neither liking it nor wanting to make it go away.(Note: we are talking about during meditation. In daily life when expressing an emotion ameditator would do so with clear awareness, avoiding harmful speech or behavior.)

Don't judge the emotion or your self. If you're suddenly furious at someone, don't criticizeyourself for getting angry. Instead, try to disengage the mind from any involvement in theanger and just watch it, as if you were watching it happen to someone on television, orviewing it under a microscope. As one teacher says, " See it, don't be it."

After noting the emotion for one or two moments, let go of it and gently bring yourattention back to the primary meditation object. If the emotion is still so strong you can'tfocus on the primary object, repeat the procedure, noting the emotion longer if necessary.As soon as you can, return to observing the primary meditation object. Over time thismethod weakens anger, fear, depression, etc., since you are not "feeding" them with yourthoughts and reactions. If you acknowledge an emotion when it appears but don't gethooked by itdon't get upset or intriguedthe emotion will gradually fade out.

A fire reflected in a lake cannot burn the water. Neither can emotions disturb the mind whenyou dont get involved in them.

Dont identify an emotion as your self. The fear or anger is not you, but only an impersonalphenomenon. Mentally pull back from the emotion and turn your awareness around toobserve it. Now the emotion is just another object of your attention. Instead of "becoming"the emotion by getting caught up in it, you're looking at it from the outside.




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When we're in the grip of a negative emotion we tend to believe it will never end. Butemotions are no more permanent than thoughts. With continued practice youll find that youonly have to wait and any emotion, whether pleasant or unpleasant, is bound to change.

In training the mind to know emotions as they really are, a meditator comes to realize thateven strong grief, anger or fear can last only a moment before passing away. The emotionmight come back; but even so it instantly passes away again.

An emotion is not something that belongs to you. The anger, sadness, or peace is only animpersonal phenomenon, a kind of mental weather that arises according to certain causesand then vanishes.

When you're able to separate your awareness from an emotionable to leave the anger orsadness alone and become the observerthe emotion has no power to control you or causesuffering. The key is to be mindful as soon as it appears so you don't get hooked in theearly stages.

But sometimes beginners are so overwhelmed by painful emotion they cannot practiceeffectively. In that case one of the following methods may help:

Press the fist against the center of the chest (around the heart area) and repeat

"knowing, knowing, knowing," being aware of the sensation of pressure from yourhand. Keep this up until the emotion subsides.

1.

If you're sitting, get up and practice walking meditation.2.

Temporarily switch to a concentration technique until you are able to resumevipassana practice. For example, you might repeat the word "Buddho," or anothermantra (a mantra is a special word or phrase repeated aloud and focused on inconcentration meditation).

3.

Use the last method only when mindfulness is truly unable to cope with a strong emotion.Switching to a concentration technique should not be used as a means of avoidingunpleasant emotions. Sooner or later, mindfulness must learn how to handle emotionalobjects or we won't be able to make progress in insight.

In genuine vipassana practice we cannot avoid experiencing unpleasant emotions such asboredom, loneliness, fear, jealousy, anger, and so on. But much is learned from observingthem mindfully, and gradually we're able to let go of them sooner. Whenever theseemotions do arise they are weaker than they used to be, causing less and less suffering.

Pleasant emotions should also be known impartially, without liking or becoming attached tothem. They, too, are impermanent. If we try to make a pleasant emotion last longer it willbecome a cause of frustration and unhappiness when, inevitably, it changes. Sufferingresults when we try to hold on to something that by its very nature cannot endure.

Most painful emotions arise from memoryhence the value of staying in the presentmoment. When recalling a painful memorywhether it be of a broken heart, or the loss of

home, health, career, or loved onethe unpleasant event that triggered the feeling is nolonger actually occurring in the present. Although the event is over the mind clings to it,which generates more suffering.

Or sometimes we worry about the future, fearing the loss of wealth, youth, or health thathasn't yet occurred. But none of these imaginings is real in the sense that none is actuallyhappening at the moment we are thinking about it.

The painful events that happened in the past do not exist now. What might or might nothappen in the future does not exist right now, either. Why should we let the mind drag usinto unnecessary suffering?

It is not wrong to plan intelligently for the future, of course. But there's a difference

between behaving responsiblydoing what needs to be doneand needlessly suffering overthings that may never happen or are already gone; things which, in any case, we cannotcontrol. Suffering about past or future events can only arise when we fail to stay in thepresent. So don't fast-forward or rewind.




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Letting Go of "I"

In the previous section we explained that an emotion is not your self. Here we will talk alittle more about not identifying objects as self.

Normally, the mind relates everything we experience in everyday life to a concept of

selfhood. If we feel a pain in the body, for example, we automatically think, " my back hurts"or " my leg hurts." The painful body part is immediately identified as belonging to "me."

Although the false belief in self cant be willed away, in vipassana practice we try to stopreinforcing it so that clear-seeing might arise naturally. We try to observe our bodies andminds without automatically identifying them as self, or as things that are part of us orbelong to us. The aim is to let go of the feeling of "I" as much as possible and merely knowthe bare, phenomenal experience of each moment as it is.

During meditation practice, instead of: " I am moving," " I am hearing," " I am thinking," andso on, simply be aware of: moving, hearing, thinking. There's no need to mix the "I" intothese experiences. In truth, there is no permanent agent executing the actions.

Try to separate your awareness and watch the mind-body process as if it had nothing at allto do with you. If there's a pain in your back or leg, label the sensation with the mental note"pain" or "feeling," without regarding it as "me" or linking it to a specific body part. Whenthoughts come, don't assume they are yours (but that's not to say they are someone else's.They don't belong to anyone). The Buddha taught there is thinking, but no thinker (the"knower" of the thoughts is only a momentary awareness that does not equal a self). Applythe same principle to all the other meditation objects. In truth, none of them truly belongsto you.

Sleepiness

Sleepiness may bother you more during an intensive meditation retreat than in your dailypractice. Nevertheless, it can be a frequent hindrance for beginners. Just be aware thatsleepiness is present whenever it arises. You can mentally note it as "sleepiness." If it doesnot disperse after repeated noting, try some skillful antidotes: 1) open your eyes; 2) dowalking meditation; 3) turn up the lights, or 4) splash your face with cold water. Cooling theroom may also help. An excess of concentration can cause sleepiness. Be careful to followthe meditation techniques correctly so that mindfulness and concentration stay as balancedas possible.

How to Observe Objects

It is important to understand what counts as a correct object for mindfulness. As we

explained in "What is Vipassana?" the Four Foundations of Mindfulness are the appropriateobjects for insight meditation. Once again, these are:

The body: i.e., bodily motion and posture.1.

Feelings: painful, pleasant and neutral feelings (these don't refer to emotions).2.

Consciousness: for example, the condition of the mind with or without hatred,delusion, etc.

3.

Dhamma objects: this group includes the five mental hindrances: lust, anger,sleepiness, restlessness, and doubt, as well as the five sense-impressions: sights,sounds, tastes, smells, and touches. Some objects in this group are mental, some,material.

4.

Reduced to their essentials, the Four Foundations of Mindfulness are simply materialphenomena (rupa) and mental phenomena (nama). But this might sound as if anythingwhatsoever can be a valid object for mindfulness. Not quite.




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A valid object for mindfulness must be something that actually exists, and is directlyperceived in the present moment. It isn't something that used to exist, or will exist in thefuture. As Ven. Sujva points out, it isn't imaginary, conceptual, or remembered. Nor is it aname or a word.

Let's talk for a moment about mental phenomena, since these are the hardest tounderstand. In the context of vipassana meditation, some mental forms are "real," such asthe intention to move the body, or a feeling of aversion or desire. They are valid objects ofmindfulness if we observe them at the very moment in which they arise (instead ofremembering them afterwards). Mental phenomena that are not real in the same sense arenames, words, memories and fantasies.

But we should understand that during vipassana practice we won't always be able to focuson a "real" or "correct" meditation object, even if we try hard to do so. Sometimes we'll getlost in memories, or find ourselves planning what we're going to do the next day. We mightrealize we've been focusing on a word instead of on the actual phenomenon beingexperienced. At times the mind will get caught up in imaginary constructs. That's to beexpected, and it's all right. We shouldn't get upset when it happens. As soon as we'reaware, we can begin again from that point. All we need to do is label the event with anappropriate mental note, such as "memory," "planning," or "imagining," and lightly bringthe mind back to the main meditation object.

In daily life our minds become obsessed with some forms and try to get rid of others.Inevitably we like good feelings, beautiful sights, pleasant sounds, delicious tastes, andfragrant smells, and dislike unpleasant ones. Partiality reigns. Yet vipassana is the ultimatedemocratic technique. Whether good or bad in conventional terms, all objects are treatedequally during meditation practice.

But it's not enough just to know which objects to observe. Having identified the appropriatemeditation objects, we need to understand precisely how to observe them.

The way of focusing on objects in vipassana practice differs from that of concentrationmeditation, and it's important to understand the difference. In every present moment, themind makes contact with, or knows , an object. In other words, the mind, the knower,

experiences an object.

In order to have a complete foundation for mindfulness, a meditator observes both the mindand its object in each moment. (But that doesn't mean observing two objects at the sametime. As we said earlier, a meditator observes only one object at a time.)

Put another way, a meditator observes the knowing. Or we could say, he observes: themind in the act of knowing the object. It isn't as complicated as it sounds. As soon as we'reaware of knowing an object, we'll automatically be aware of the object, too. Consciousnesscan't know itself. It has to have something outside itself to be aware of. The act of knowingcannot happen without some object "x" to be known.

So when we say, for example, "be aware of the rising motion," what should be observed is,

"knowing rising," or "the-act-of-knowing-rising." That is true for all meditation objects, not just the abdominal movements. The complete unit of observation is always "the-mind-knowing- x " or simply, "knowing x ."

There is another important aspect to observing objects in insight meditation. Every objectwe observe during vipassana practice arises, persists, and then ends, and this entiredevelopment occurs within one moment. This can be illustrated by a single step of the footin basic walking meditation. Every step has a clear beginning as you lift the heel, a middlephase as the foot travels forward, and an end as you place the foot down (these threephases segue into each other fluidly). The entire progression happens in one moment, andour attention should be sustained through the whole arc, from the instant of lifting the heelall the way to the end. After the movement ends we let it go and focus on the beginning ofthe next object. If we want to keep walking, we would observe the beginning of the next

step.Although not all meditation objects will have such clearly distinct phases as a single stepdoes, we can use this example as a paradigm of how to observe other objects, too, even




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mental events. Even though we won't be able to do it clearly at first, our eventual aimduring meditation should be to observe every object in this manner, knowing it withmindfulness from the instant of its arising all the way through to its ending, right in thepresent moment. But remember, the cycle of development we're speaking about occurswithin a single moment, a single instance of noticing, not across several moments. So theduration of the whole process is very shortno more than two or three seconds, sometimesmuch less. If you're a beginner, this will probably sound quite puzzling. Please don't worry.As you gain experience practicing meditation the meaning will gradually become clear. Thisis one of many aspects of meditation that only truly becomes clear with practicalexperience. But having an intellectual understanding beforehand can help point you in theright direction.

To summarize how to observe objects in vipassana practice, we should: 1) observe realities,not concepts or names; 2) be aware of knowing each object; and 3) observe each objectfrom beginning to end as it arises and disappears in the present moment.

Momentary Knowing

In insight meditation, objects should be observed momentarily. What does "momentarily"

mean? During meditation you should let go of an object after focusing on it once. In otherwords, after observing something for one moment, mentally let it go and then move on tothe next object (the "next object" might be a completely different form, or it could be thesame thing again if it's still occurring, like a feeling of itchiness lasting a few minutes). Aninsight meditator focuses moment-by-moment. As we said before, the motto is: "Focus andforget it," or "know and let go."

Please don't misunderstand: we don't mean you have to change to a different meditationobject every single moment. Don't worry if you're a little confused at this point. We'llexplain further.

Some meditation objects only last a few seconds. Take the exercise of watching the risingand falling movements, for example. We watch the abdomen rise, and then the rising

movement ends, only to be immediately replaced by the falling movement, which is adifferent object.

Even if you want to observe the rising movement longer, you can't, because it doesn't lastmore than a couple of seconds. After watching it for a moment you have to change toobserving the falling movement. And then after a couple of seconds the falling movementchanges to rising. And so on. That's why you can't observe the rising movement or thefalling movement longer than one moment at a time.

But what if you're watching a meditation object that stays the same for a longer time? Howwould you observe it from moment-to-moment? Let's take the example of sound. Imaginethat while observing the abdominal movements you're distracted by the sound of a caralarm going off in the street below. The noise continues for at least five minutes. You wouldobserve hearing the sound for one moment, and then drop it. But since the sound would stillbe happening, you would observe the same sound a second time, letting it go againand soon, in a series of acts of knowing. (Note: that doesn't mean you have to keep observing thesound until its over. If the sound no longer disturbs your mind after noting it once or twice,there'd be no reason to continue focusing on it. You could then return to watching theabdominal movements).

The same thing applies to the other meditation objects. Students sometimes get confusedbecause we say a meditation exercise such as the sitting posture can be practiced as longas forty-five minutes. In that case, wouldn't a person focus on the sitting posture for theentire meditation period?

In ordinary terms, yes. But a

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