Seeking the heart of wisdom - The path of insight meditation
How much do I want to read more? 9/10
Wow I like this book, and how the author formulate it. Simple and deep resonance at the same time.
It touches a deep chord inside of me. I never say meditation as a way to marvel at questions such as "Who am I", "What is life", "What am I here for".
was born out of vipassana meditation retreats.
concentrated awareness, changing nature, understanding of the causes of suffering in ourselve
material development alone is not sufficient; there is an urgent need for a corresponding inner, mental development.
The more we become familiar with the mind and come to realize impermanence, suffering, and selflessness in our own lives through meditation, the more we empathize with other sentient beings and the kind heart of compassion grows naturally within us.
-- The Dalai Lama
PART ONE - Understanding Practice
1- Discovering the Heart of Meditation
IT IS SAID that soon after his enlightenment, the Buddha passed a man on the road who was struck by the extraordinary radiance and peacefulness of his presence. The man stopped and asked, “My friend, what are you? Are you a celestial being or a god?”
“No,” said the Buddha.
“Well, then, are you some kind of magician or wizard?”
Again the Buddha answered, “No.”
“Are you a man?”
“Well, my friend, what then are you?”
The Buddha replied, “I am awake.”
The name Buddha means “one who is awake,” and it is this experience that is the very heart and essence of vipassana, or insight meditation.
It offers a way of practice that can open us to see clearly our bodies, our hearts, our minds, and the world around us and develop a wise and compassionate way to relate to and understand them all.
The path of awakening begins with a step the Buddha called right understanding. Right understanding has two parts.
To start with, it asks a question of our hearts. What do we really value, what do we really care about in this life?
We can be complacent and let our lives disappear in a dream, or we can become aware.
In the beginning of practice we must ask what is most important to us. When we’re ready to die, what will we want to have done? What will we care about most?
Did I learn to live wisely? Did I love well?
This is the beginning of right understanding: looking at our lives, seeing that they are impermanent and fleeting, and taking into account what matters to us most deeply.
On the deepest level, problems such as war and starvation are not solved by economics and politics alone. Their source is prejudice and fear in the human heart—and their solution also lies in the human heart.
What the world needs most is people who are less bound by prejudice. It needs more love, more generosity, more mercy, more openness. The root of human problems is not a lack of resources but comes from the misunderstanding, fear, and separateness that can be found in the hearts of people.
Right understanding starts by acknowledging the suffering and difficulties in the world around us as well as in our own lives.
Then it asks us to touch what we really value inside, to find what we really care about, and to use that as the basis of our spiritual practice.
Right understanding also requires from us a recognition and understanding of the law of karma.
The term karma refers to the law of cause and effect. It means that what we do and how we act create our future experiences.
If we are angry at many people, we start to live in a climate of hate. People will get angry at us in return. If we cultivate love, it returns to us. It’s simply how the law works in our lives.
"Karma means you don’t get away with nothing!"
Whatever we do, however we act, creates how we become, how we will be, and how the world will be around us. To understand karma is wonderful because within this law there are possibilities of changing the direction of our lives. We can actually train ourselves and transform the climate in which we live. We can practice being more loving, more aware, more conscious, or whatever we want. We can practice in retreats or while driving or in the supermarket checkout line. If we practice kindness, then spontaneously we start to experience more and more kindness within us and from the world around us.
Spiritual practice is not a mindless repetition of ritual or prayer. It works through consciously realizing the law of cause and effect and aligning our lives to it. Perhaps we can sense the potential of awakening in ourselves, but we must also see that it doesn’t happen by itself. There are laws that we can follow to actualize this potential. How we act, how we relate to ourselves, to our bodies, to the people around us, to our work, creates the kind of world we live in, creates our very freedom or suffering.
the essence of awakening is always the same: to see clearly and directly the truth of our experience in each moment, to be aware, to be mindful. This practice is a systematic development and opening of awareness called by the Buddha the four foundations of mindfulness: awareness of the body, awareness of feelings, awareness of mental phenomena, and awareness of truths, of the laws of experience.
To succeed in the cultivation of mindfulness, said the Buddha, is the highest benefit, informing all aspects of our life. “Sandalwood and tagara are delicately scented and give a little fragrance, but the fragrance of virtue and a mind well trained rises even to the gods.”
To disentangle ourselves, to be free, requires that we train our attention. We must begin to see how we get caught by fear, by attachment, by aversion—caught by suffering. This means directing attention to our everyday experience and learning to listen to our bodies, hearts, and minds. We attain wisdom not by creating ideals but by learning to see things clearly, as they are.
What is meditation?
It begins with a training of awareness and a process of inquiry in ourselves.
“What is the mind?” or “Who am I?” or “What does it mean to be alive, to be free?”
questions about the fundamental nature of life and death. We must answer these questions in our own experience, through a discovery in ourselves. This is the heart of meditation.
It is a wonderful thing to discover these answers. Otherwise, much of life is spent on automatic pilot.
Many people pass through years of life driven by greed, fear, aggression, or endless grasping after security, affection, power, sex, wealth, pleasure, and fame. This endless cycle of seeking is what Buddhism calls samsara.
It is rare that we take time to understand this life that we are given to work with. We’re born, we grow older, and eventually we die; we enjoy, we suffer, we wake, we sleep—how quickly it all slips away.
Awareness of the suffering involved in this process of life, of being born, growing old, and dying, led the Buddha to question deeply how it comes about and how we can find freedom.
That was the Buddha’s question. That is where he began his practice. Each of us has our own way of posing this question. To understand ourselves and our life is the point of insight meditation: to understand and to be free.
There are several types of understanding. One type comes from reading the words of others.
Although this kind of understanding is useful, it is still someone else’s experience.
Similarly there is the understanding that comes from being told by someone wise or experienced: “It’s this way, friend.”
A tremendous amount can be known through thought, understanding and reflection.
What is love? What is freedom? These questions cannot be answered by secondhand or intellectual ways of understanding.
What the Buddha discovered, and what has been rediscovered by generation after generation of those who have practiced his teachings in their lives, is that there is a way to answer these difficult and wonderful questions. They are answered by an intuitive, silent knowing, by developing our own capacity to see clearly and directly.
How are we to begin? Traditionally, this understanding grows through the development of three aspects of our being: a ground of conscious conduct, a steadiness of the heart and mind, and a clarity of vision or wisdom.