Vipassana and Freedom from Suffering

by Sayagyi U S.N. Goenka

(from Vipassana Newsletter Archives, summer issue 1983)

A Vipassana meditator soon realizes the difference between apparent and actual truth: that what appears solid, hard, and impenetrable at the gross level is actually nothing but wavelets and vibrations at the subtler level.

By simply observing objectively and feeling equanimously the sensations in one’s own body in a systematic way, part by part, piece by piece, bit by bit, one can easily reach a stage where even the most solid parts of the body are experienced as they really are: nothing but the oscillations of sub-atomic particles (kalapas).

With this same awareness, one can observe and realize that even the four parts of the mind, Vinana (cognition), sanna (biased evaluation), vedana (sensation), and sankharas (mental reaction, conditioning) are also nothing but vibrations arising and vanishing with even greater rapidity. Nothing but wavelets, wavelets.

The entire phenomena (papanca) of mind and matter has this fixed nature of arising and instantly passing away. This is the ultimate truth (paramattha sacca) of mind and matter permanently impermanent, nothing but a mass of tiny little bubbles or ripples, disintegrating as soon as they arise.

Global Vipassana Pagoda, Mumbai - a global light house of Dhamma
(View from the ferry. Photograph by Paul Sonnnenblick, Jan 1, 2011)

This experiential realization of the basic characteristic of all phenomena as anicca (changing / impermanence) leads one to the realization of the characteristic of anatta (Not I, not me, not my soul) as obviously one has no control over them. This in turn makes one realize the nature of dukkha (suffering), as by experience one understands that identifying oneself with the changing impersonal phenomena is nothing but suffering.

The more one is established at this level of Ultimate Truth, the stronger and more steadfast will one be established in real wisdom, the highest state of which is called variously Vijja-Sampanno, Purito Panno in Pali or Sthit-Pragya in Sanskrit.

In contrast, anyone entangled in ignorance of the actual mind-matter reality will imagine that any sensation becomes the cause for generating craving for their continuation, and unpleasant sensations produce craving for their cessation. This reaction of the mind or conditioning based on craving and aversion is the strongest bondage.

Initially the Vipassana practitioner will be caught in a tug-of-war between his knowledge of mind-matter phenomena as impermanent and transitory, and the pull of the old attachments toward the flow of sankharas.

But with practice he can learn the fine art of differentiating between what is real and what is illusory, what is known and what is imagined and what is true knowledge and what is not. For longer and longer periods truth will predominate. Each sensation felt is known as impermanent; hence the perception that accompanies each cognition is free from the “Self-consciousness” of “I” and ‘Mine”. The Sanna (ignorant evaluation) turns into Panna (experiential wisdom).

The truth that the sensation immediately passes away predominates, not the craving for it to continue, nor the craving for it to cease. There can be no liking or disliking sensations which pass away as fast as they arise. It is this liking and disliking which turns into the very strong attachments that condition the mind and produce the kamma, pushing individuals into the endless rounds of becoming (Kammabhava).

A non-reacting mind produces no new conditioning or sankhara. The law of nature is such that the old accumulation of sankharas in the flow of the consciousness (Bhavanga-citta) will automatically rise to the surface and ripen when no new sankharas are given as input.

Here again it is the practice of Vipassana which enables the student silently and attentively to observe these old bondages of the past as they arise in their true impermanent nature. With heightened equanimity the cravings and aversions lose their grip.

In a non-reacting mind thefruit of the past kammas cannot spread like cancer. This “Khinam Puranam” which means that each old sankhara or conditioning is eradicated as soon as it arises without being allowed to multiply. It is the purifying fire of panna which burns the new seed accompanying the fruits of all these old accumulated sankharas.

Sometimes, however, the fruition of the old kamma is so intense that one loses all balance of the mind. Wisdom fades away and the true perspective is blurred. He loses his impersonal attitude towards the pain and begins to identify with the sensations. He may try intellectually to come out of his reactions, but actually he begins treating his pain as if it will never end, and the reaction continues.

To fully realize the impermanent nature of all phenomena and to break the apparent solidity of perceptions, a Vipassana meditator must reach the stage of “uppadavaya dhammino”
- the instantaneous arising and passing of the fundamental vibrations or wavelets of nama-rupa (mind and matter).

This stage can be reached only by the practice of Vipassana meditation, the sure way to break
these intense bondages.

In fact, Vipassana meditation is for the purpose of “dhunamanassa pure katam rajam” - a process of combing out all the old defilements from the fabric of consciousness.

The vibrating string of the pure mind beats out all the impurities of the past.

This combing process cannot be said to be complete while even the smallest knot remains unopened. In the same way, the practice of Vipassana must continue until all impressions
of solidity anywhere in the framework of the physical and mental structure have been removed.

How to achieve this stage?

Let us see: As it is written: “Puran kamma vipakajam dukkham tibbam katukam vedanam adhivasento,” which means that the meditator endures the fruition of his past actions, no matter how severe. How is this possible? Not enduring by becoming agitated or crying over the past - this would be completely opposite to the process of purification.

The Vipassana meditator can only endure such intense sensations by developing awareness with equanimity. It is because he knows perfectly well the true nature of the situation that he is able to bear these fruits of the past without strong reactions. He becomes an impartial observer of the suffering rather than being the sufferer.

This detachment allows the old stock of sankharas to get eradicated, and very soon there will be no observer, but mere observation. And so also there is no sufferer but mere detached observation of impermanent sensations. Anatta! Anatta!

May all beings be liberated !

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* Significance of the Pali Term Dhuna in the Practice of Vipassana Meditation

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* Vipassana meditation courses worldwide, course venues, online application for Vipassana courses

* Directions to reach Global Pagoda, Gorai / Borivili, Mumbai

A Dhamma Heaven from Hell Within

(original title ' Twenty in, Twenty Out, Twenty Strong' , from Vipassana Newsletter February 16, 2003.)

Along with two other men, old students, I had the good fortune to serve on the recent ten-day Vipassana course at the Donaldson maximum-security prison in Alabama (USA). It was one of the most moving and inspiring events of my life. It was certainly a challenge for the twenty students and everyone involved. But at the end of the course, an inmate commented, "Twenty in, twenty out, twenty strong!"

Donaldson is the end of the line in the Alabama State Department of Corrections, a system in the news last summer as underfunded, understaffed and overcrowded. That a ten-day Vipassana course was held at this facility, in the buckle of the Bible belt, is astonishing in itself. Donaldson is a very dangerous place, a dumping ground for the most troublesome prisoners. Before the course started we had a security briefing during which we were instructed on how to handle ourselves should we be taken hostage. During our stay we were repeatedly reminded, "Always remember where you are; they're nice guys but they'll kill you." Not a comforting thought; however, we naively felt safe in our meditation haven. At times, the dichotomy of the situation seemed almost surreal: three of us, locked down in the middle of this hell realm, assisting in bringing the lofty teaching of Dhamma to these needy and deeply suffering human beings. We sometimes laughed at the irony of the situation, yet we were keenly aware of its serious nature.

We were also aware that this was perhaps the first time ever that "free civilians" had entered a maximum-security prison and been locked down with the inmates for such a long period of time. It was a commendable and courageous decision on the part of the warden that allowed this to happen.

Our sleeping quarters were in a guard tower directly above the gym where the course was held. We slept on mattresses on the concrete floor. There was an open toilet and sink, which provided the basic requirements but little privacy. Each night the correctional officer (the CO or guard) locked us down, separating us from the inmate-students.

On day one, during the routine afternoon head count, which occurred in the middle of the 2:30 to 3:30 group sitting, an announcement crackled over the COs' radios: "West gym reporting. Head count 20 and all meditating." One can imagine the speculation and interest this created in the rough prison environment. We learned that bets had been made about how many would complete these ten arduous days. Very few, if any, would have predicted "twenty in, twenty out, twenty strong." Our students, certainly not inmates in our eyes, were an inspiration not only to us but also to the COs and the administration of the prison. The COs especially were dumbfounded by what was going on before them. Their respect and admiration for their captives soared as the days passed, and they soon became protective allies. On several occasions, they reprimanded inmates and fellow officers also, for intruding into our students' silent Dhamma bubble. They were also intrigued by the delicious vegetarian food we were serving the inmates-this prison serves no milk, bread, fresh vegetables or fruit, and breakfast is from 2:00 to 3:00 a.m. The first indication of the effect of the course came when the COs began to serve themselves food and sit down at the same tables and eat with the inmates-an unheard-of situation in such a hostile environment. When the weather turned cold, COs scrambled to find cardboard to block a drafty vent close to the students' beds. These bulky men, who had no doubt in the past used force on some of these inmates, were now serving them with such touching thoughtfulness. Other effects of the course must have rippled throughout the facility in ways that we shall never know.

As the course settled down and gained momentum, the strong and positive vibrations being created became powerfully tangible. Our students bravely faced their personal demons. For ten to twelve hours each day, Vipassana took these earnest meditators deep into their subconscious minds where all inherent misery lies. One can only guess how difficult it was for them to face their past and present predicaments. We were unsure whether one student, who concerned us deeply, would stick with it for the duration. He was clearly "shut down", his face stiff and expressionless, his surly body language mimicking a caged animal. Our numerous efforts to encourage him and win his confidence were rebuffed with almost inaudible murmurs. This went on for days and finally, as often happens, the breakthrough came: a smile-the acknowledgment that he was now working deeply within-and a change in his posture. We felt relieved and joyous at his progress. Soon after silence was broken, this student spoke openly of his disturbed and violent past. It was a significant step in turning the tide of misery that had haunted him for so many years.

The efforts of these men were truly amazing as they battled the storms that inevitably arise during this deep process. Some correction officials have called Vipassana courses a mental boot camp; others have likened them to a mental detoxification. It is no small feat to complete the full ten days. Yet, in spite of enormous difficulties, caused partly by the inadequate conditions-one shower, two toilets, and a sink-the students hung in with determination and tenacity. It was obvious that suffering is a silent and constant companion in these men's lives and clearly their awareness of it was a strong motivating factor. Sometimes we urged them to back off and work less intensely. One of the more seemingly unlikely students had spent 31 of his last 35 years in prison and had endured numerous stabbings and beatings during his violent life. Yet this man took to meditation like the proverbial duck to water. Even during break periods he could be seen sitting in the makeshift meditation hall, moment by moment observing the realties that arose within. Part way through the course he grinned his toothless grin and proclaimed: "If it gets any better, I won't be able to stand it!"

At last, when it came time for the graduation ceremony (done only in prison and jail courses), there was apprehension about what these student-inmates might say. By now they were extremely joyous and excited at their own achievement. These are men who are much more familiar with the gloom of failure than the dizzy elation of success. Our concern was that, in their excitement, they would be inappropriately "over the top." But once again these guys came through. Each one of them rose to his feet and articulately told his story with heartfelt respect and thankfulness. Among the students were three imams (prayer leaders) of various Muslim traditions, as well as two devoted Gospel and Baptist followers. All spoke of how Vipassana had helped them gain a deeper and more meaningful perspective of their own religion. One man, who for much of the course had struggled with a deep fear that his anger would one day again overpower him and land him back in prison, turned to us with tears pouring down his face. His words were few, but the sense of remorse for his past actions, hope for the future, and gratitude for this teaching of Dhamma, were infinitely moving.

Just as ehi-passiko (come and see) works in the "free world," it also works in the prison environment. As the (now old) students moved back into the prison population, word of this transforming experience soon spread. As a result, 24 inmates have now signed up for the next course. The prison administration made it clear that they had made no announcements nor coaxed anyone into applying. COs and the warden have also indicated their desire to participate in a course.

The Donaldson administration has continued to support these men's efforts by setting aside two times each day when the students can go to a designated room for group sittings. Every Sunday, when the prison is quiet, they meditate continuously for three hours, starting at 5:30 a.m.

(Goenkaji visited the facility on 16th May 2002 on the last day of the second course there, during his Meditation Now-Inner Peace through Inner Wisdom tour of North America.)

Original article : http://www.vridhamma.org/en2003-02

Dhamma Brothers

Vipassana Meditation Courses for Correctional Facilities

Liberation from the Prison Within

'Doing Time, Doing Vipassana':

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* Vipassana meditation courses worldwide, course venues, online application for Vipassana courses
*Global Pagoda One-Day Vipassana course on July 17, 2011 (those who have completed a 10-dy Vipassan course)
* Dhamma service opportunities at Global Pagoda
* Directions to reach Global Pagoda, Gorai / Borivili, Mumbai

* Earning boundless merits through Dhamma dana for Global Pagoda