an excerpt from
BEGINNING INSIGHT MEDITATION
and Other Essays
Bodhi Leaves No. B 85
Copyright 1980 Buddhist Publication Society
First published 1980
BUDDHIST PUBLICATION SOCIETY
KANDY SRI LANKA
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DharmaNet Edition 1995
Transcription: Myra I. Fox
Proofreading & formatting: John Bullitt
This electronic edition is
offered for free distribution
via DharmaNet by arrangement with the publisher.
P.O. Box 4951, Berkeley CA 94704-4951
* * * * * * * *
For inspiration to write this little booklet I wish to thank my
friend and teacher, Anagarika Tibbotuwawa. I also wish to thank my
husband for his kindly suggestions and excellent editing.
May all beings be well and happy!
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BEGINNING INSIGHT MEDITATION
For the beginning meditator I believe it would be helpful to establish
an order in the various steps taken in meditation. First, then, it
would be wise to establish a place of quiet to which one may retire
daily and not be interrupted in his endeavors. Then wash carefully
face, hands and feet. Better yet, if time permits, take a cleansing
shower and put on loose, comfortable clothes. It is wise to meditate at
the same time daily to establish a habit. I do it at 6 a.m. and 6 p.m.
when the birds begin to retire in the evening. Then when you begin to
meditate consider your posture. With spine erect and a spirit of
awareness be mindful of sitting without strain but with complete
alertness. Now you are ready to begin. But, first, some introductory
As Sujata states in his little book //Beginning to
is the best thing you can do for yourself." However, it is far from
the simple thing it may seem to beginners. It takes a strong urge to
peer deeply within oneself and beyond it. It takes discipline and
willingness to go farther than merely trying to escape or sidestep
personal problems one may have.
Why meditate? There are many reasons.
But those that stand out
most strongly are learning to think clearly, and to dispel ignorance,
illusion, greed, hatred and craving. This is the road to Nirvana or
Nibbana through which one must lose all clinging to "self." The
feeling of having a self is highly resistant to extinguishing. It is
persistent and devious. Often one may feel it has vanished only to
have it crop up again. Only by diligence and persistence -- and the
road for many may be long -- can victory over it be achieved.
You are seated now, cross-legged on the floor, in
a quiet chamber. In
lotus position, if you can, or in half-lotus, or even on a chair if
disability precludes otherwise. Keep your head erect and balanced
lightly on your shoulders. Still, do not strain; be comfortable,
relaxed and attentive.
The first stages of meditation should be simply observation
breath. Concentrate on the nostrils where the breath flows in ... out
... in ... out. Be aware of the touch of air as it strikes the passage
through the nostrils. In fact be aware of everything and nothing. This
sounds contradictory. Yet it is really not. For this is no time to
daydream, to entertain vagrant and migratory thoughts. You are aware of
your physical posture. Then you forget that also. You are aware that
the past is dead, that it is gone. Yet specific consciousness of your
whole preceding life is absent. The future does not yet exist. All
you have is "right now" ... the in ... out ... in ... out rhythm of the
breath of life.
The idea is to "empty the mind," to get rid of all
fleeting and intruding thoughts. Simply to breathe -- in out -- in
out, never forcing the breath. You are not even the breather, but the
breathing breathing you, the you, which as time goes on, will grow more
and more vague as it begins to dissipate, disappear.
Just allow the mind to feel the "touch" of breath
as it flows in and
flows out. In your first sessions think of nothing more. You will
find the breath thinning out as it becomes more subtle and finer until
in time you begin to feel you are not breathing at all. This is the
calming of the breath flow. It becomes very pleasant and satisfying.
I keep a candle burning in the meditation chamber.
It serves two
purposes, maybe three. At first, if the mind wanders, it serves as a
point of focus. The eyes, at first observing the candle, soon close,
lightly, easily, by themselves. But even through closed lids one feels
the presence of the light. One can see it in one's mind's eye. It
restores the mind's wandering back to the present. The second purpose
is symbolic: to me it signifies the //Light of the Dhamma//, the
doctrine on which the meditation is based. And finally, it makes for a
pleasant, lovely atmosphere. Incense, flowers, Buddha sculpture are
nice but really not necessary. One can, in truth, meditate
//anywhere//, any quiet place where there can be no interruption.
Wherever you meditate, if it is at home and you have a telephone, it is
wise to remove the receiver to avoid incoming calls.
Bear in mind that the place of meditation is not
of key importance,
but it is wise to return to the same place at the same time daily so
that the habit of meditating becomes established. The Buddha meditated
under a Bodhi tree where he achieved enlightenment. An advanced
meditator can choose almost any place and it will serve his purpose --
a crowded market place, a burial ground, a cave, a park or a refuse
dump. In his inward turning he becomes totally oblivious of his
surroundings; or, contrariwise, makes the very surroundings, as he
advances deeper and deeper into meditating, the subject of his
thoughts. The important thing to remember is that these thoughts must
be schooled and channeled. They must be kept "on center."
But you, now, are still in your beginning stages.
will persist in entering your mind. This is only natural. You will
be amazed at how many and how trivial these intrusions can be. You
must learn, however, to treat these intruders with courtesy. Do not
shove them away in anger. Be gentle, kindly. Label each one -- past
-- present -- future? Worthy? Unworthy? Animosity? Vanity? Desire?
Egotism? Your very act of branding them will assist in their
cessation. As they begin to disappear, your mind will gently return to
your nostrils, your breathing. It will grow quieter and quieter.
Other hindrances will obtrude themselves. Noises
your consciousness -- children playing and shouting, buses or airplanes
passing. Label them as you do other passing thoughts. Keep centering
on the breathing, the slowing inflow, outflow. In time the noises,
too, will vanish. Whenever you find yourself "out there," bring
yourself gently back to "here" and to "right now." When you have been
able to accomplish this "no thought" for at least a half hour, your
breathing will have slowed to a point of almost indistinguishable
rhythm, to "it" breathing "you" and not the other way around.
I find it helps in all of this to keep a semi-smile
on my face such
as that of the Buddha. It aids in brightening the mind, makes it
At this point in your beginning meditation, if you
have been at it a
half hour or longer, you may terminate it if you wish or continue as
before. Or you can go on to extend //metta// or loving-kindness. This
meditation subject is good because it //eliminates// hatred, envy,
anger and self-pity. It accomplishes love for all, destruction of
self, sympathetic joy, and a good feeling for every being or non-being
that lives or has left this life. Your extension of loving-kindness
should reach out to encompass the earth, the universe. You will find
it difficult in time, to snuff out the life of even the smallest
In extending loving-kindness it is of great importance
first love //yourself//. In the right way, of course. You accomplish
this by ridding your thoughts of all "impurities." Think to yourself
"I will rid my mind of every defilement: anger, hatred, ignorance,
fear, greed, craving. I will make my mind clear, fresh and pure. Like
a transparent window is my mind. Then with my stain-free mind, I pour
out thoughts of loving-kindness, of love and of kindness."
Try to get a mental image of each one you are extending
loving-kindness to. Get //into// that person. Feel his or her
personality enter //your own// being and direct your feeling straight
into the mind and heart of that individual. You will find in time,
that there is a sort of mental telepathy emerging. You will feel the
warmth of response. Do not dwell on this. Go on to the next person
and the next and next. Bring forth all the warmth and kindness of your
spirit and instill this into the being or non-being it is directed
toward. If you do this once or twice daily, your horizon will widen.
You will find yourself directing these vibrations to //all// beings and
non-beings who have entered your consciousness, without exceptions.
This will include brand-new acquaintances you hardly know. People you
do not even know but see pass by regularly or irregularly down the
street. All who live. All who have died. Known and unknown. All
animals, insects, trees. Everything organic and inorganic. And in
this outflowing there will ride your //self//, vanishing into the
When you have completed this meditation //sitting//,
later try a
//walking// meditation, and, in this, think of the Four Noble Truths of
the Buddha; that all beings are born to suffer, etc. Then go on to
find the "way out"; the way out and the "end" of suffering. Find this
secure path and incorporate it into your daily life, and, this
accomplished, find Nibbana right here on earth!
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