Professional Documents
Culture Documents
Homer Christensen
298 Figueroa Street
Folsom, CA 95630
(916) 220-0141
homer@homerchristensen.com
http://TheBodyLuminous.com
Overview
Vipassana meditation is style of meditation taught by Siddhartha Gotama, the Buddha. In
everything I’ve read, Gotama never claimed to be other than a man who became enlight-
ened by his own effort. He was not the first enlightened being -- there were countless other
buddhas before him -- and he will not be the last -- there have been many and will be
countless buddhas after him. He was not interested in followers or creating a religion (that
came later), but instead wanted to teach the path to liberation that he called dhamma.
Dhamma, in the language of Gotama’s India of 2500 years ago, translates to law, as in the
law of nature. It was not based on faith or following anyone’s teaching, but instead by the
personal experience of careful and patient observation of reality as it exists and not as
one wishes it to be.
Brief History
The Buddha legend tells us that Gotama was a prince destined for greatness as either a
head of state or a religious teacher. Wanting a powerful heir to the throne, his father se-
questered him to the palace where everything was perfect and in accord, but one day he
snuck out and saw that there was great misery in the world: suffering, illness, poverty, and
death. This bothered him greatly and he began to question the purpose and meaning of
life.
He left the palace that night and wandered around for years as a ascetic monk -- one who
denies himself pleasure of the flesh to develop his spirit. Nearly dead from starvation and
ill-health, he realized that hurting oneself was not the way. If one wants to remove suffering
in the world, it doesn’t do to increase one’s own. No, his path would be the middle way.
Gotama then sat under a tree with the intention of not moving until he gained understand-
ing into the true nature of things. He sat and meditated without moving, facing the chal-
lenges that his body and mind produced, until he tamed them, and then he inquired deeper
into reality.
In fact, Gotama became so still and so patient of an observer that 2500 years ago he discov-
ered that all matter is impermanent and without solidity. What our quantum theorists are
discovering today parallels what he discovered by intense observation: that quarks (he called
them kalupas) come into existence and disappear trillions of times each second.
If a bad thing happens to us, we want it to end. We’re not at peace with the reality of our
situation, and instead project our version of reality over top of the actual reality. We want it
to be one way but it is another way, and the disparity is what makes us suffer.
The good news is that there is a way to eliminate the suffering, and the path to achieve that
is laid out pretty clearly.
The other good news is that we are each responsible for our own peace or unrest, happiness
or misery. We have the power to ignore it or to change it.
Physicists and quantum theorists tell us that matter is here for a trillionth of a second, and
then it is gone for a trillionth of a second (or there abouts). We don’t know where it goes,
but when it reappears, chances are that it will be identical or pretty nearly identical to what
it was before it disappeared. Matter that is gold when it disappears will more than likely
reappear as gold.
And so it is with thoughts and deeds. Both have a consequence; and both are usually con-
ditioned from some prior occurrence. This is what makes the intention of thoughts and ac-
tions so important. A thought will manifest into words, which will develop into a deed. That
deed can become a habit and the habit, then becomes the character of a person.
As the shadow follows the body
As we think, so we become
Since matter is impermanent and all matter arises and then disappears, the state of the mat-
ter when it disappears determines what it will be when it arises again. Much like a seed
produces a plant of the same species.
The mind shares the same characteristics - it arises and passes away. Actually everything
shares that characteristic, because everything is energy. So a mind that is one way -- angry,
sad, happy -- will produce a like mind when it comes back.
All this arising and passing away happens so quickly that we tend to think of things as per-
manent and solid. A block of steel seems pretty solid. But the reality of it is that it is mostly
space (the space around and between atoms is greater than the actual physical particles) and
not there half of the time.
Now, think of the mind as something organic, not some concept. If your mind is happy in
this moment, it will tend to stay happy.
Our body is receiving sensations through each of the sense doors at every moment on every
part of our body. Whenever a sensation is received, it is noted (in a manner of speaking)
with more or less permanence. Some sensations are forgotten almost as soon as they occur
-- the feel of smooth cloth on your skin, a pleasant smell, gentle heat--and some are etched
deeper in our conscious mind: someone we know dies or perhaps we get divorced, injured,
or slandered.
Sensations are constantly happening to us, so our subconscious is constantly recording our
reactions to these sensations. Good, bad. Very Bad.
In a very real way, these samskaras are what keep us believing that we’re different (better/
worse/etc) than others; they keep us separate. They keep us suffering.
Notice when you think about some defining moment -- particularly when someone did you
wrong. Your breath increases, your heart beats faster, and in almost every way, biochemically
you relive that moment. Your mind/subconscious is fed and that samskara is re-etched and
you’re good to go for a while longer.
Usually there are enough sensations happening all of the time to us that just noting them
may not add to the store of samskaras that your subconscious mind is holding on to as a
reserve. But after a period of practice and quiet observation, something wonderful happens.
The subconscious mind, now starved, serves up a plate of memory for your mind to react to
and feed upon. When you don’t react, that memory loses its power and is not re-etched.
If you react, the mind eats a meal, re-etches the event on your subconscious and you’ll need
to face it again. You’ve created the conditions where that samskara can arise again.
As you practice and learn Vipassana meditation, the first time this happens to you will catch
you unawares; but the first time you’re aware of it will be enlightening. You’ll be meditating
and sitting still and focusing on your breath and then suddenly you’re thinking of some
event where someone did something wrong to you and what you should have said, or how
you did something wrong to someone and what you should have said.
At some point you become aware of the pattern. You notice your breath quickening and
your pulse racing. You remember that you’re meditating and you can see how reliving it is
simply a trap. It doesn’t do any good to dwell on it. It isn’t the reality; your reality is that
you are meditating at this moment.
The feeling and memory is not permanent; it will go away on its own. And so you sit there,
noting that that thought occurred. You go back to focusing on your breath and after a
while, the memory fades and all is still again.
The Payoff
If one uses up the store of samskaras, you free yourself from having to repeat them. Freed
of repeating the events, you’re now freed from the cycle of rebirth, if you believe in that.
And perhaps even if you do not. But at any rate, you’re no longer reacting to sensations; no
longer ruled by craving and aversions. You find that you’re more peaceful, living in harmony
with what you have and seeing reality very clearly.
There may be pain in life, that’s true and unavoidable, but suffering is optional.
If you believe in reincarnation, it also has the benefit of release from the cycle of rebirth, or
if one is not successful in achieving liberation, eradication of some or all of your past kar-
mic debts so that the next lifetime can begin at a higher stage and in a location where the
dhamma is taught.
But a very practical benefit that one notices immediately after practicing meditation for a
short time is an increased sense of well-being and a sensation of belonging on the earth,
right where you are.
With continued practice, one develops balance and equanimity. Equanimity is a quality of
living within the reality of the experience. One accepts the reality without wishing it to be
otherwise. No clinging to the hope that things will be otherwise; no aversion to what is. In
that place of equanimity, there is peace and no struggle.
One may experience this equanimity for a moment or for a longer time. That’s OK, too. It’s
important that one doesn’t get attached to the feeling of peace or the desire for the feeling
of peace. Because then if one isn’t experiencing peace, there will be suffering. Pain and
pleasure may be the mainstay of our living in the physical world, but suffering is a byprod-
uct of mind.
This doesn’t mean that one does not work to change reality. One can still wish to better
one’s financial situation, work to ease the suffering of others, hope to find a life partner, and
so on. The difference is that one isn’t attached to any single outcome. If you want to pur-
chase a new car but can only afford a used one, you are happy with the car you have and do
not pine for the one you didn’t buy. You also realize that the reality of the now is not con-
fused with the future or the past.
One final note: achieving control over your mind, developing balance and equanimity, and
experiencing lasting peace and harmony may take some time. Don’t expect it to happen
with one sitting; it is a way of life. A way of life that brings increased happiness and joy
over time.
Full Disclosure
Gotama Buddha taught that the eight-fold path was the way out of suffering and towards
liberation. Vipassana is a technique of only one part of that. There are three parts:
Sure, it’s a tall order for us to adhere to each of them. But if we are mindful and pay atten-
tion, and our aim is to not hurt anyone, then it will follow naturally that we will not be
harsh in speech or action to others or engage in an occupation that harms others (Morality),
and we will automatically be developing our concentration through our effort and thoughts
as we meditate (Concentration). Then the wisdom also develops naturally. Isn’t that great?
The path is clearly marked. And only you can walk there yourself.
Meditation Instructions
Note:: What I describe below is actually Anapana meditation -- concentration on the breath.
Anapana meditation is the foundation and is prerequisite to practicing Vipassana. One should only
go further and learn and practice Vipassana meditation under the guidance of an experienced
teacher. As S. N. Goenka, a well-respected Vipassana meditation instructor points out: the practice of
Vipassana is a deep surgical operation on your subconscious mind. It is important to have the proper
training and enough time to go in gradually, look around and observe, and then exit gracefully.
1. Find a comfortable position, either sitting or standing. As much as possible, keep your
back, neck, and head in alignment. It’s best to sit upright and erect. If you have back issues, you
can support your back against a wall, in a chair, or using a back-jack or similar support. You
want to be comfortable and alert, but not so comfortable that you will fall asleep.
2. Quiet your mind and state your intention to yourself. Say to yourself that you intend to
meditate for the duration of the time you have allotted. The recommended length is 1 hour, twice
daily. However impractical that goal is for you, adjust your time accordingly. Try to sit for at
least 20 minutes. The important point is that you set regular time aside and sit the entire dura-
tion that you’ve specified.
3. Notice your breath coming in and going out. Breathe regularly and without any attempt to
control it. The breath is one thing that is fully unconscious; you will continue to breathe even if
you forget. And it is so consistent, that it will be the point that you will return to whenever your
mind wanders. And it will, seemingly without settling anywhere. That is a natural part of the
process.
4. Whenever you are aware of your mind wandering, go back to the breath. Your mind has
been conditioned throughout your life to think, to plan, to figure things out, to remember the past
and to project the future. You will not be able to change this suddenly by sitting down and focus-
ing on your breath. It will take many hours of practice. So be kind and patient with yourself.
You are not alone in this. When you discover that your mind is replaying some event from the
past or imagining some event in the future, simply acknowledge it and bring your focus back to
your breathing. The mind is very savvy. Like any being, if it feels threatened it will protect itself.
5. Whenever you are uncomfortable, remember that it is a sensation and if possible do not
react by shifting your posture or fidgeting. The more steady and concentrated you are, the
deeper you can get during your meditation. You will undoubtedly move during your first sits --
maybe during every sitting. Remind yourself that the discomfort will go away and simply ob-
serve it. If you still feel uncomfortable, move. But at least do so consciously and not as an un-
thinking reaction. That’s the most important part.
6. Always be good and patient with yourself, no matter what thoughts occur. You might be
surprised at some of the thoughts that occur during your meditation. You may think of killing
someone or saying some nasty things. Maybe you relive some episode from your past. Perhaps
you even think that you will be enlightened and will help bring peace to the world. Whatever
you think, good or bad, just acknowledge that it is a thought and let it go without being happy
or upset at its content. It’s just a thought. You’re here to sit and be quiet and observe. Go back to
the breath. Always back to the breath.
Resources
Most of the resources listed below are Buddhist-centered. That just comes with the terri-
tory. Without exception, however, all are open to persons of all faiths, and do not attempt to
convert anyone. Let me know if your experience differs.
Dharma Stream
http://dharmastream.org/
A sister site to the Dharma Seed Archival Center; this site offers MP3 files for download. You can
download the talks for free; a donation is suggested to help cover costs of creating the files and run-
ning the site. Its so nice to hear the wisdom of these teachers.