Our next Meditation Course

Registration for Vipassana Fellowship's January 2004 course is now open. The course takes the form of a multimedia program with online support and lasts for 90 days. Suitable for both new and experienced meditators, the course introduces techniques from the calm and insight traditions of Buddhist Meditation. We begin with Mindfulness of Breathing and follow this with Lovingkindness and other 'sublime abode' practices before introducing vipassana or insight meditation. Each of the techniques is clearly outlined and placed in context. The course also provides an introduction to the teachings of the Theravada tradition. It will be led and supported by Andrew Quernmore, an experienced meditation teacher based in the UK, who has been leading online courses since 1997.

See http://course.vipassana.com for details and registration.

I suppose, if we are talking pragmatically, that there are several answers to this question. As Buddhists believe in the principle of ehipasiko ("come and see") rather than being prescriptive, it is relevant to consider what would be most beneficial, at the present time, to the person who asks us - rather than convincing him or her to practice for similar reasons to those that determined our own choice. Theravada Buddhism has never much been interested in 'market share' or conversion for the sake of it, and so tends to respond when asked, rather than proselytize for its cause. There is no stipulation that the general public must meditate - but simply the suggestion that it might prove helpful to do so. Meditation has plenty of mundane benefits and emphasis on these may lead some people to try particular practices that promote calmness, tranquillity and qualities such as kindness and compassion. For someone who is not attracted to, or ready for, a spiritual path those techniques would, to a degree, still prove beneficial. The forms of meditation that are most appropriate in these circumstances are from the samatha category. Even for someone who has no interest in the spiritual life, the benefits of reduced stress, greater concentration and better interpersonal relationships should prove tangible.

In time, and after seeing the effects of even this basic level of practice, they may choose to explore the tradition from which such practical teachings derive. Some may then choose to dedicate themselves to this particular path. None of us is static: we may start out wanting only an antidote to stress in the workplace, but then realize that there are larger questions that require answers. The teachings of the Buddha give us proven tools to discover some of these answers for ourselves. For the Buddhist, the reason to meditate is given in the Digha Nikaya:

In practical terms, this means (after suitable preparation and underpinned by ethical behaviour) the practice of vipassana meditation. The "four foundations" are the different routes one can take in vipassana practice to explore the nature of existence in order that a being can be fully liberated from all that ails him or her. One has to see reality clearly to be able to win this release, and in meditation we have a method of developing this skill.

In summary: Meditation, on its own, can cultivate greater concentration, positive mental states and more tranquillity. When developed further, as part of the Noble Eightfold Path, it has the potential to bring direct insights into who we are and the nature of reality. The Buddha taught that these insights, gained through our own efforts, are necessary for deliverance.

In true compassion one is moved to action, though not just emotionally, for no other reason and with no other motive that the setting right what was fallen. It may be the mere removal of a stone on the path, which may cause hurt to people walking in the dark: the prevention of a child hurting itself in ignorance; the showing of the right path to a traveller going astray. The result is immaterial, but the deed must be done, and is done without forthought, without plan, without thought beyond. Thus, there is no thought of regret, no anticipation of reward, but the mere understanding of the need of immediate action which comes spontaneously as long as one's eyes are closed, as long as one's mind is not preoccupied with greed. This spontaneity is an essential characteristic of compassion. But, for the mind to act spontaneously, that is, to act at all, instead of merely reacting, it is to be free from conditioning in which the mind can only respond without seeing, without undertaking, without love.

When the house is on fire there is only one thought: save what can be saved. Books may be thrown out of the window or soaked with water in an attempt at preventing them getting burned to ash. There is no time or further thought, for further motives or desires: save what can be saved, without thought of method.

Well, we are on fire: "Everything is burning", said the Buddha, "with the fires of lust, hate and delusion". Can I see so much foolishness can be unmoved? No one can save another one, if he does not want to be saved. Even the teaching of the Buddha is impermanent and must decline, and in the course of time disappear altogether. But at least, let me not be the cause thereof, or even contribute thereto by my selfish actions of lust and hate and foolishness. He who understands that he is a fool, is a fool no more; and that insight will show itself in action spontaneously. To understand that this individuality of mine is but a bundle of reactions, physical, emotional, sensual, conceptual, even conscious, - that understanding can bring about a halt to this reactivity. And that is the beginning of pure action with understanding and love, which is compassion.

And so, we are back again with the question: What is suffering, and what is hate? Suffering, sorrow, conflict, is the opposition in the mind which seeks the 'self' in exploitation of the 'other'. It is in opposition that there is hate; it is in competition that there is the search for 'self' at the cost of others; it is in the preservation and isolation of my identity that there is opposition and conflict. Seeing thus the cause and the essence of sorrow in my own isolation and opposition, true compassion will break down those barriers which protect the 'self' and which prevent any contact, relationship and understanding. Those barriers are mine; 'I' am the first and last line of defence; 'I' am the fear which blocks all love and compassion; and thereby 'I' am that hatred which divides, which opposes, which is the cause of all conflict.

Buddhism is derived from practice, because the Buddha himself practised until he himself new and saw and was able to do it for himself, and only then did he begin to teach others. Buddhists therefore understand the importance of practising and training themselves according to the teachings. Learning for the purpose of gaining knowledge and understanding, but without putting it into regular practice, will not bring results as it ought to. One should therefore study and practice moral precepts (Sila) until it becomes higher morality (Adhisila), study all the different levels of wisdom (Panna) until one reaches the level of higher wisdom (Adhipanna), and study freedom (Vimutti). One must then practise until one truly reaches freedom, until one has truly escaped (from Samsara). Practice is therefore the most important part of Buddhism.

When one who has practised has reached any particular stage of development, he will know this for himself. For example, if he practises the development of mindfulness of breathing, he will know to what extent the Citta ('mind-heart-consciousness') is quiet, still and peaceful. But he must have mindfulness and he must not let the Citta wander outside (of the body - thinking about or surveying external things). For someone who is beginning to practise, the most important thing is the Citta and mindfulness. The Citta will improve if mindfulness is there to control it, and it will then be peaceful, cheerful, bright, and happiness will come by itself. But if the Citta is not controlled by mindfulness and if it is allowed free rein so that any and all thoughts can insert themselves, the Citta will not be peaceful and happiness will not arise. Therefore, the most important rule is to not let the imagination give rise to emotionally charged thoughts. Train the Citta to be truly peaceful and happiness will then follow in the wake of the calm which gradually develops. A high degree of calm means a high degree of happiness - until it reaches an extraordinary happiness which comes from the more subtle levels of concentration.

The Vipassana.com Newsletter is published about 10 times each year and is sent only on request and to previous participants of our courses.Vipassana.com is the web site of the Vipassana Fellowship - an organisation dedicated to the dissemination of accurate and useful information on Buddhist meditation practices as found in the Theravada tradition. Our next mailing will be in December.