Ask an Assistant Teacher

Do you have questions about your practice that you'd like to ask an assistant teacher? Email your questions to at-questions@ca.us.dhamma.org. Please avoid theoretical or philosophical questions. 

Please include your phone number and the best time to reach you. Depending on their relevance for a general audience, questions and answers may also be published in the "Ask an Assistant Teacher" column in the monthly California newsletter without any personally identifying details. 

December 2020

Question: I am an old student (5+ courses, daily practice twice a day).

I recently started working with a coach at work, so I can maximize my potential. One of the things she is asking me to do is to write gratitude for things that made me feel more alive and also visualize success, more in the sense of acknowledging what I want in life. I am finding the latter part a bit at odds with Vipassana, where we see things as they are, not as we would like them to be.

I don't want to artificially force Vipassana principles which I am yet to grow to organically but I do believe in this path completely. So for me to fully benefit from this exercise I want to do my best to reconcile this

Answer:This is a good question. Firstly, I wonder if using the word "imagine" might be a better word for what the coach is asking you to do since "visualizing" has a negative connotation for us as Vipassana meditators?

When we are making plans to change things in our lives, it is natural and normal to imagine what changes we hope to bring about. For example, going to get a Master's degree, one has to consider what one will do with that degree, what job changes, programs implemented, etc. We have to do this to live in society and create healthy goals for ourselves.

It depends a lot on what you're visualizing/imagining. Being able to imagine that you can create a certain program, for example, helps you to put goals in place. But visualizing that you live in a big house with lots of wealth, etc. is more craving inducing and different.

With Vipassana, we avoid visualizing as an object of meditation. This is because Vipassana helps us to root out the deep mental impurities that cause us suffering. So if you find that what you are being asked to do is multiplying those sankharas of craving, aversion or ignorance, then find another way to do the task. This is a good measure for you to evaluate the activity with.

Question: I’ve have been sitting on a bench with my knees folded under. Does alternate sitting position offer different benefits? Also, I’m having a difficult time sitting still, constantly adjusting my position, searching for the perfect position to maximum my sit. Is it ok to try an realign my body to ease tension (if I feel out-a-wack) or just try to maintain still as long as possible?

Answer:Goenkaji makes it clear that students should choose a suitable position that allows you to keep your back and neck straight for longer periods of time. There is latitude here for a variety of acceptable meditation positions. Those who are able, sit crosslegged as this makes for a stable platform, but there is no inherent advantage to one position over the other.

Experience has shown that sitting on the floor or kneeling makes it easier to stay alert, but many students, especially those of us who are growing older, now sit in chairs and we meditate just fine.

It is desirable to straighten up your posture when you realize that you have slumped forward, and similarly one should not sit in a posture that is locked and rigid. This is going to extremes and should be avoided.

Of course the body has to be still to assist calming the mind, but it is also natural and acceptable to experiment looking for a sitting position or a style that suits you.

Question: Some questions I have about the practice are:

1) How do we move through the body in Vipassana without visualizing the body parts? There must be some kind of instruction at the mental level for us to move from part to part; should we mentally tell ourselves "up, down, left, right"? How do you move through the body?

2) Is it beneficial to our practice to let go of practices for other religions (like praying in Hinduism)? Furthermore, I remember that there was chanting in the mornings of the 10 day retreat; is this different than prayer and should we be playing this daily in our own homes?

3) Is there any benefit to using the audio or not using the audio when meditating? I find it a little distracting to hear someone else's voice/singing while meditation and am wondering if the distraction is intended and supposed to make us stronger in the practice?

Answer:Your first question is a common one that reflects how visual we are in our thinking. We are trying to develop the capacity to feel the sensations with our awareness and attention, and with eyes closed. Visualizing is just a habit, and it will pass over time as long as you continue to give more importance to trying to feel rather than to see.

It often happens that a student finds, even with their eyes closed, the eyes are trying to track where the attention is and this is a similar habit, and we advise to relax the eyes and simply give more importance to "feeling" the sensation with your awareness. Certainly we need a way to move our attention from place to place and we use the mind to do this. Keep trying, it should become easier over time.

Goenkaji is very clear that the purpose of our meditation practice is to convert one from suffering to liberation or peace. We are non-sectarian and welcome all traditions. Meditation will make you a better human being regardless of cultural or religious conditioning. That being said, it is true that as one develops on the Path of Dhamma and develops in Sila, Samadhi, and Wisdom our previous conditionings and strongly held religious beliefs become less important because we are working from our own experiential wisdom and not from something we have been told to believe by someone else. We never ask for someone to deliberately abandon a tradition they have, if it happens, it happens naturally.

The chantings which you heard on the 10 day course are given by Goenkaji to create a conducive atmosphere to practice meditation. The book the Gem Set in Gold has the text of the chantings along with translations which you may find interesting. If you find the chanting is inspiring feel free to listen to them, but only while meditating as that is why they were created. Goenkaji suggests in the 10 day discourse that praying is often asking some god or goddess for something while with Vipassana meditation we are actually improving ourselves and making ourselves better able to face the difficulties in life. It is not necessary, required or recommended that students play the morning chantings at home unless they are meditating and find that it benefits them to do so.

Your final question is simply one of personal preference. Some students find the audio helps them remember their practice and is inspiring for them. Other would rather take a break from the intensity of daily life and work in completely silence. It is really up to you. Others alternate and sometimes have a guided session or just use the audio with a start and stop. It is always helpful to practice 5 minutes of Metta at the end; this is a lovely aspect of our practice, and should not be overlooked.

Keep up your practice, it is difficult but so worthwhile in these trying times.

November 2020

Question: Part of the words we recite during Mettā is to free ourselves of "anger, hatred, ill-will, animosity..." I understand why we need to free ourselves of hatred, ill-will, and animosity. Those don’t seem like they could ever be useful or constructive. However, anger seems to me to be both natural and useful at times.

To me, anger is a natural human emotion, like joy and sadness -- part of a spectrum of human emotions that, as meditators, we need to accept and observe even if we don't act upon them. If someone treats us very badly, isn't anger a natural and justifiable emotion to feel, that will help us take action to protect ourselves and others if we or they are in danger? Again, I'm not saying we need to act with anger and aggression. I'm just talking about acknowledging and validating the feeling.

The recitation seems to imply that we shouldn't even feel anger. I can't help but think of those who fight for equality (like RBG) who, however poised, calm, and respectful in their statements and actions, may be motivated by a justifiable anger at the injustice of inequality.

Answer:We certainly agree that anger is a normal human emotion. So often we end up reacting blindly rather than with wisdom when it arises. Vipassana helps us observe the anger by observing the sensations, understanding their changing nature, and this helps us to act rather than react.

Anger, as do all the other normal emotions, still comes up in Vipassana practitioners. But slowly, slowly with the regular practice of Vipassana these have less hold on us and over time the reactions lessen and the actions become clearer and purer in volition and intent.

Certainly, there are many things happening right now that bring up anger, outrage, indignation, etc. Vipassana helps us take action. Do take action with the base of Dhamma and see the results, especially in yourself.

October 2020

Question: I have a few questions regarding my practices:

1. Anapana - Should I keep my eyes focused on the area below my nose or just observe the breath below my nose with the feeling only?

2. Extremities - Goenkaji says focus on the extremities when you have difficulty feeling the sensations. What are these points, is it top of the head and hands/feet?

3. Subtle sensations - What exactly is a subtle sensation? My understanding is that it is a more detailed and clear sensation, and not too big of an area.

4. What is the best way to send Metta to any particular person after meditation? Please suggest wordings or method.

Answer:It is better not to keep your eyes focused on the area below the nostrils when you are practicing Anapana. As Goenkaji says, the eyes have no function when meditating. It can cause tension and headaches, so just keep the eyes in a neutral position. It is important to be aware of the direction of the breath when practicing Anapana, knowing it is coming in when coming in, and going out when going out, keeping your awareness below the nostrils and above the upper lip, but not the eyes directed there.

The extremities are the palms of the hands and the soles of the feet though it may or may not include the toes and fingers. It just depends on what you feel in that moment of observation. However, the instruction is to use awareness of sensations at the extremities when the mind is very distracted or agitated or when you are in the middle of a mental storm and are finding it difficult to move your attention in the body. It's not that you should observe extremities if you can't feel sensations easily--the idea is to keep the attention moving and just accept whatever sensation you can feel, even if it is indistinct it counts. Move further then.

A subtle sensation may be very indistinct or it may be very clear. It just depends from moment to moment what you are experiencing. If you always are looking for distinct subtle sensations, you will miss the more indistinct ones and this will make it harder to perceive more and more subtle sensations.

Rather than thinking of "sending Mettā" you may find it helpful to think of it as practicing Mettā with someone in mind. Thoughts such as may so-and-so be happy, peaceful, free-from suffering, etc. can help in feeling compassion. The idea is that we are wishing all beings well or specific people well, and whatever words feel right to you are okay to use.

September 2020

Question: I have difficulty focusing and feeling sensations on the area below the nostrils but I can be aware of breath going in and out, although not without distractions. Similarly, I am able to feel sensations on bigger chunks of the body but not on smaller areas.

I think the problem is lack of concentration. It also manifests in daily life, e.g. when I try to read something I generally do it very fast such that I skip words or lines and have to re-read several parts several times. I find it difficult to read slowly.

Can I continue working with whatever I can work with and not crave for more and with time I'll naturally start to feel subtle sensations. Or should I try to feel the subtle sensations starting with the area below the nostrils by trying harder as we do during a 10-day course.

Do you think any of the above methods would work? If not, please suggest how I can go about it.

Answer:Yes, you have it right in both ways. The goal is equanimity in the short and long runs. By that, we mean accepting whatever sensation is arising in each moment and observing it with the appreciation of anicca. We feel the sensation and move on. In home practice, we don’t sit with firm determination not to move, so even when gross painful sensations are present you should shift your position, equanimously and mindfully.

You can vary the size of the areas in your scans, for example, maybe starting out with larger areas but after some time, making the areas smaller, medium size depending on your awareness. Many newer old students do not experience subtle sensations for some time in their daily practice and courses, perhaps for years. There’s nothing wrong. With persistence and continued practice, they will become more apparent over time. In the meantime, don't get stuck in looking for something special. A subtle sensation is often quite indistinct. Any sensation counts, no matter how indistinct/subtle it is.

Going back to working with Anapana for a few minutes is always helpful to sharpen the mind, but don’t get too stuck on trying to get such deep concentration that you set your expectations too high. As soon as you feel a sensation below the nostril and above the upper lip, you can go back to working with Vipassana again.

Question:My question is that, I been thinking to go to school for massage therapist, but I have heard Reiki can affect a Vipassana practitioner, could that happen with massage therapy. Thank you

Answer: There is no conflict with Vipassana and being a massage therapist as long as the massage doesn't incorporate energetic healing.

The nature of energetic healing such as Reiki is to purposefully try and create change.

Vipassana is observing reality as it is. We observe the sensations in the body, whatever they may be, with equanimity understanding their changing nature, anicca. We don't try and change them in any way for any purpose.

August 2020

Question: I have been attending regularly the virtual group sitings. Recently I found that it'd be very helpful if I knew the content and meaning of the chantings by SN Goenka which we hear in group sittings. Are there English translation of these chantings ?

Answer: You will find pretty much everything you need to know about the chantings that Goenkaji does in this book and audio recording: https://store.pariyatti.org/Gem-Set-in-Gold-Vipassana

The username is "oldstudent" and the password is "behappy" for the old student site on Pariyatti.

Question: I'm young and in fairly good health with no known medical conditions. I've been joining the morning sittings remotely on Zoom for the past few weeks after not practicing for about 3 years. I'm an old student.

In practice, my understanding is we are supposed to just observe the sensations in our body. I experience pain and numbness in my knees and legs and I've noticed that some of those pains dissipate, while others can linger throughout my day.

My question is, are there physical considerations that we must take into account as we practice? Should we be stretching prior to sittings and if we should change our position while sitting, how do we know when?

Answer: The only time students are asked to hold their positions is during the one-hour group sittings during courses during the Vipassana period. At other times, it is important to shift when strong unpleasant sensations arise, including numbness and tingling.

Sitting with a lot of pain during daily sittings can bring up strong sankharas of aversion that we don't have time to work on when we have to jump up and then engage in our daily lives. Courses give us the opportunity to do this.

So shift your position during your daily sittings, and don't let your legs fall asleep so that the sensation doesn't linger during the day.

Question: I have noticed that during my meditation lately I have had difficulty concentrating because of some problems I am facing. I feel more sorrow and anxiety while meditating because my mind wanders to the problem instead of where it should be, on the sensations. When I am not meditating my mind is more focused on the tasks that I am doing and I feel better. I will keep meditating but it seems to elicit more of the unwanted feelings since my mind wanders to the problems. Any advice is appreciated. Thank you.

Answer: When we practice Vipassana, the negative feelings we hold inside and carry around with us are often brought into view. We become more aware of our own suffering. Suffering comes when we react to our feelings with a wish for them to go away.

As you know our practice is one of observing reality “as it is, not as we would like it to be” and we observe with equanimity. But trying to observe a situation with equanimity at a mental level is not possible.

We concentrate instead on sensation, with the understanding that every thought has a sensation in the body, and we slowly train the mind to observe those sensations without reaction, with equanimity.

If we are unable to observe with equanimity, then we have various tools to help us return to it. First, we try to work in different ways, to help the mind calm down. Moving the attention faster for a few minutes can help. Observing bigger chunks of the body, feeling something, and moving on. Letting the thoughts be there, in the background, giving them no importance. And we might then see that after a few minutes, the mind has calmed, and we are able to observe sensation more systematically throughout the body. Thoughts may still be there, but with a calmer mind, we can ignore them and give the sensations the importance.

But if we try that for a time, and still we are overwhelmed, we can go back to Anapana, observing the breath until the mind calms enough to work with sensation. We might need to work with Anapana for much of the hour, being patient as we allow the mind to calm and become more focused.

Our practice is Vipassana, yet when overwhelmed, if we are able to observe the breath alone, with equanimity, then we have not lost anything.

If that doesn’t work, we spend time just observing sensation on the extremities, which helps to calm the mind. We can go back and forth, from Anapana to extremities for some time, but trying now and then to go back to the systematic observation of sensation in the body, to see if the mind is able now to observe with equanimity. The key is patience. No sankhara is eternal, and working with equanimity, it will eventually pass away. Keep trying! Be gentle and kind with yourself.

July 2020

Question: I have been sitting in the mornings since the shelter in place order began. For the last 3 weeks now, I sit, but I am not able to focus and concentrate. Although I come back to Anapana and do deep breathing as Goenkaji says, I'm still not able to focus. I've tried everything, but this has suddenly happened over the last 3 weeks. I did not have any problems prior.

Answer: First of all, no worries. It is normal for the mind to be distracted, especially during stressful times. The fact that you are aware of the wandering mind is positive. The mind doesn't like that you are trying to tame it. It is rebelling as you have been practicing every day now for 3 weeks.

When you notice the thoughts treat them as background music. Don't shove them out but don't cultivate them either. Accept them and bring more attention to respiration or sensation.

When working with Anapana, Goenkaji tells us we can have a few firm intentional breaths. Sometimes he refers to it as “slightly hard breathing”. That is different than deep breathing. Those few slightly hard, intentional breaths are conscious and help to bring the mind back to awareness of the breath. He then instructs us to return to the normal, natural breath. As soon as the mind is back and you can feel any sensation below the nostrils and above the upper lip, there is enough concentration to do Vipassana.

With the practice of Vipassana, it’s important to remember that thoughts will often be there. As soon as you realize the mind is giving more importance to the thoughts, simply give more importance to sensation.

When you are distracted, you can also vary the way you work. Try working in large chunks. Feel a sensation somewhere on the head and move to the neck area. Feel a sensation anywhere on the neck and move down. Like this, you can work quickly, in order. You can work from head to feet and feet to head. You can also vary the speed you work with.

Just keep trying. With all of the patience and acceptance, keep trying. It is this practice of awareness of respiration, or of sensations along with the appreciation of their changing nature with equanimity that brings the best fruits.

Question: If you have access to samadhi and can feel subtle sensations instantly all over the body, why do we need to spend a significant period of meditation without pañña/wisdom on 10-day or longer courses? i.e. why practice several days of Anapana instead of starting with Vipassana right away? Vipassana has samadhi built into it but it also protects you from storms through pañña. Is that so?

Answer: Although in this tradition we focus on Vipassana as our main practice, Anapana does have an important part to play in our practice as well. Samadhi is an important part of Vipassana because it helps us sustain our concentration for longer periods as we continue to develop awareness (Sati) of the sensations with the idea of developing equanimity (Upekkha) and the wisdom of impermanence (Pañña). When we are distracted or have storms--which will and should come with the practice of Vipassana if we are practicing properly because these are the sankharas arising for us to work on via observation of the sensations--Anapana is an important tool for calming and refocusing the mind. However, if we were only observing sensations in the body but not developing equanimity and the wisdom of impermanence, it would simply be a concentration (samadhi) exercise. These key elements of how we observe the sensations are essential to how we practice Vipassana correctly. In future stages of development, Samadhi practice connected to the breath awareness of Anapana is essential to move through the stages of enlightenment. In fact, it is the sixth Bojjhanga of seven in the stages of enlightenment. Some of us find Anapana harder than Vipassana, so if this is the case for you, know that you are in good company. However, it's good to keep developing it and make it a friend. It becomes one of the most reliable friends there are along the Path.

June 2020

Question: I do not wish to abuse this resource, but I would like to inquire about where Vipassana meditation leaders stand with the current racial climate in our country and how we as Vipassana meditators can engage healthfully in activism. On top of meditation, it is important that action be taken and I would love some guidance on this from people who are further along the path than me in a tradition that has helped me immensely. One that I hope to spread to others through the way I conduct myself in the world. Please advise.

Answer: Thanks for reaching out to inquire about this. You ask a good question when you inquire "where Vipassana meditation leaders stand with the current racial climate..."

Like everyone in our community who has eyes to see and hearts to feel, we are deeply disturbed by the recent racial injustices that have brought the endemic systemic racism in this country into the glaring light of day. While Vipassana helps us to observe the grief, outrage and fear that arise in response to such terrible injustices, our Mettā practice helps to soften our hearts and generate the deepest loving-kindness for all those who are suffering so deeply now--victims and victimizers. For though it is easy to feel so for the victims, it is the victimizers who are so deeply ignorant and blind, and who need it as well, because in them is where positive change needs most to happen.

We are joined together in a community of teachers who have made Vipassana and the Path of Dhamma our primary focus in our lives. We see our centers as a place of refuge, renewal, and growth for all who have touched their own personal suffering enough to want to change it from the inside. We know that through this work, people can develop more compassion, empathy, patience and wisdom as they tear down the veils of their own ignorance and aversion. We are for positive transformational social change at the deepest level of the mind.

While we do not participate in public activism as an organization, each one of us works in our own way to support positive social change through our Dhamma work. While we do not publicly "stand" in support, we actively "sit" in support, using our practice to tune up with all the good, positive, loving, just and kind mental and physical acts in the world.

Regarding how to conduct yourself in the world, as a Vipassana student you are best positioned to participate actively and positively in the social and political discourse and actions going on now. You can bring your own personal wisdom of the causes of anger, ill will, animosity, hatred, and jealousy that fuel racism to the table, helping to change hearts and minds in the places that most need it--where the victimizers are. You can bring compassion, empathy, kindness, clarity and fortitude to any conversation, big or small, that you have. You can infuse your art and your life with words that inspire unity, that move people to open themselves to seeing all humans as siblings to be regarded with respect and love.

I wish you all the best in these tumultuous times. Remembering anicca in all things will sustain you. This too shall change, and may your actions on the cushion and off contribute to the change being positive, productive and good for all. Keeping your daily sitting strong and regular will help you immensely in this effort.

Question: I have been struggling with my own personal problems for quite a while with lots of agitated thoughts. I have been joining the virtual group sittings every evening from the beginning, but I am still not able to concentrate well. Even when I sit for the 3-hour group sitting on the weekend, I still struggle with an agitated mind. I don’t have many gross sensations, but my mind just wanders a lot . When I try to observe sensations, I do not get the understanding of impermanence. I think I understand that I need to break my habit patterns, and I am trying but am still unsuccessful, even a little. I sometimes got depressed, sometimes I doubt that am I doing it right, is there anything that I need to work on to get it right? Since I do not have good samadhi (concentration), should I only work on Anapana for now till I get a calmer mind? I really want to do this work and do it the right way since I feel that my mind and my life is miserable now.

Answer: Take heart! Be easy and gentle with yourself. This a long and hard path. It is the nature of the mind to be agitated at times, so of course, we will have difficulty in concentrating and the mind easily slips away. Remember how Goenkaji talks about the monkey mind and encourages us to keep trying. When we notice the mind is elsewhere, try to smile and remind yourself that it's just the old habit pattern then back to Anapana or Vipassana, observing the sensation in the general area where you left off.

There is no need to work only with Anapana since you feel sensations at times. You only should work with Anapana when you need to use it--perhaps starting the hour or returning to it for a few minutes when very distracted by thoughts, or very agitated.

Vipassana will always be the main part of our practice since it's the reactive habit pattern to sensations that makes us miserable. Whenever you are observing/feeling sensations you simply try to remember that any sensation is an indication of change—sometimes you may even be able to perceive the change in it such as pulsing, vibrating or tingling. If you are trying to remember this, you are training the mind to observe and understand impermanence through observation of sensations.

Let's remember how special it is that we have this technique--a way to come out of the misery. And remember to start with yourself when practicing Mettā, then to others, and all beings.

Keep trying, with patience and persistence, you'll see changes over time. And in time, we'll be able to return to the centers for deeper dives in Dhamma.

Question:I have completed four ten-day courses and I am using this lockdown period to develop myself in Vipassana. I have a couple of questions: How do I develop metta for a person who is self-centered/selfish? How to be in equanimity and not feel disturbed or judgmental while interacting with such a person?

Answer: First about Mettā in general--it is a practice that we grow in. We won't be perfect in it but it grows just as we do in Vipassana. It is important to try to practice Mettā after each sitting.

As Goenkaji says, always start with yourself then let it spread to others. Sometimes you may keep it very general--all beings, known or unknown, far or near, etc. Other times to specific people and/or categories like "those who may have harmed me" or "I seek pardon from those I may have harmed." This person you are describing is miserable, like all of us, and she/he is sharing this misery with others. This is all the more reason to share loving kindness and compassion with him/her.

Furthermore, practicing Mettā helps us to grow in compassion and loving kindness (qualities we all have) and is transformative and certainly helps with your second question. Goenkaji would always encourage us to keep trying--both with our Vipassana practice and with Mettā. But it's a long path, be gentle with yourself. We won't be equanimous around such a person much of the time but if we keep practicing, slowly our reaction pattern weakens and is replaced by understanding, wisdom and compassion. Each sitting, we have the opportunity to observe the sensations (of feeling disturbed or judgmental) and that's when/how we can rectify the situation. In short, keep trying!

May 2020

Question: Over the past few days, I have observed a large, solidified, intense sensation deep in my chest. The more I observe the sensation, the closer it comes to the surface. Likewise, the closer to the surface it becomes, the greater the misery and emotional turmoil I experience becomes while I am not meditating. My intuition tells me that this body of intense negative sensation is a deep rooted sankhara. During my meditation, observing this sensation temporarily makes it more intense, and the sensation is peculiar and unidentifiable as any particular emotion. Do you think this is a sankhara? Should I pay special attention to this area during my morning and evening sits? What other guidance might you have for me?

Answer: These are very difficult times for many people and many students are writing seeking help with anxiety or other strong, unpleasant sensations accompanied by emotions that they haven't experienced as distinctly before.

Regarding how to practice, it is very important that you keep the attention moving in the body. As soon as you experience a sensation, move further. If you have a strong, distinct sensation somewhere, there is no good reason to linger there. This is particularly relevant when working with the sensations of anxiety and other strong emotions. Most people experience the sensations of anxiety in specific spots in their body though it can vary from person to person. Do not spend any time poking around in your particular areas of this--move on quickly through them. Sometimes when anxiety is arising, it's too intense to even work with sensations via Vipassana. That's okay. Instead, switch to Anapana. You may also find it helpful to take your awareness to the palms of your hands and soles of your feet. You can do this with awareness of the breath, or without--whatever works best for you a given moment.

Regardless of the cause of any sensation, it gives us the opportunity to work on the sankharas that come up in reaction to it but if you hang out there trying to achieve something, this is not Vipassana. Do not give any one sensation more importance over others, i.e., do not pay special attention to it. Keep the attention moving and things should settle down.

April 2020

Question: I've noticed a process and wanted to understand it a bit better. I'm purposely not using Pali terms, if you could please help me with the correct vocabulary I'd appreciate it.

A pattern I'd like to explore while meditating or in day to day life:

1) The mind offers a thought
2) Awareness becomes aware of the thought
3) Awareness decides to release/ignore the thought OR is drawn into the thought and distraction starts

What happens at the moment that awareness is evaluating the thought? Is there a choice being made? Do we have agency over whether or not awareness decides to go with the thought or not? I understand coming back to the object of concentration once you realize that the mind has wandered but what is happening at step 3?

Answer: It's good that you're realizing how your mind works, but try not to spend too much time analyzing it--it pulls you away from the practice of Vipassana. Whenever we are thinking, we have stopped observing sensations and practicing Vipassana.

We do our best to continue to bring our attention back to the object of awareness, whether it is the breath or sensation. Have you noticed that sometimes it's really easy, and sometimes no matter how hard you try, the mind continues to rebel, slip away, or refuse to give up the thought? Then suddenly something changes, and you can have more control over your mind. This is the nature of the mind, that's all. Do we have agency? Sometimes. What's happening when we don't? Sankhara-generation, ignorance, agitation, etc. What's happening when we do? Concentration, eradication of sankharas, wisdom, etc.

March 2020

Question: I have a question about practice. When I am driving my car, for example, or walking along the street, and a sensation manifests on my back, full of tension, should I focus on that sensation or body scan so that my body is still learning to be continuously aware of all body sensations rather than just focusing on that tension on my back?

Answer: The best time to meditate is when you are sitting in a quiet place and have the time to focus on working throughout the body. The idea is not that we're supposed to focus on tense or painful areas, and certainly not to make them go away. When we come to a sensation in order in our scan, then we observe it no matter what it is with the idea of developing our understanding of impermanence (every sensation is an indication of change whether you can feel the change in it or not) and developing our equanimity with whatever we're experiencing. But there is no need to linger there, as soon as you feel a sensation, move further.

So, when you're walking down the street and you realize you're feeling tension somewhere there's nothing wrong with intentionally relaxing it as you walk. And you can be aware of your respiration or sensation anywhere on the body if you're somewhere it's appropriate to focus in that way. Otherwise, save it for when you get home and let the awareness continue to develop naturally via your practice.

February 2020

Question: I attended a 10-day course a couple of years ago at North Fork. Since then I have been practicing an hour off and on at my home in morning hours.

Recently, my sittings have been very regular and I start my day starts with one hour of Vipassana. I am wondering if you can recommend materials (audio/video) to guide me in my hour sitting?

Do you have any suggestions for me to effectively put Vipassana in use in my daily like life, such as applying it to life's mundane chores.

Answer: Here are some resources you might find helpful. There are several one hour group sittings you can download for free, both written and audio at: https://discourses.dhamma.org/recordings/group_sittings?languages%5Biso_code%5D=en

(The login info for the "old student" section is oldstudent and password is behappy ).

You might also appreciate the opportunity to meditate with old students together at group sittings if there is one near you, or return for a one-day or three-day old student course. There is an old student section of the website that lists group sittings: http://www.vaddhana.dhamma.org/.

As for your question about putting Vipassana to use in your daily like life, the most effective way is to keep meditating. The changes that come from a regular daily practice are often gradual. For example, you might notice when you are doing a "mundane chore" now you are less agitated, frustrated or bored with it than before. When you are doing a chore and find yourself agitated, if you are able, stop the chore and take a moment to practice Anapana or become aware of sensation anywhere on the body. When the mind calms down continue your chore.

Besides sitting in the morning, it is also very beneficial to sit later in the day. It helps to "wash away” the sankharas that have accumulated over the course of a the day. You can sit any time that suits you. Some folks find it beneficial to sit before they go home from work. They find a quiet corner to meditate in or sit in their car before they head home.

May you get the best benefits from your practice.

January 2020

Question: I have been regularly meditating for an hour each, morning and evening. I am able to get to the stage where I can feel a tingling sensation all over - no pain anywhere or any dull or lack of sensation. But I am not sure how to proceed beyond this point. The last couple of times I meditated I have noticed that my attention wanders quite a bit because just scanning for sensations is getting repetitive.

I recall the bit about trying to go in deeper and on this (and perhaps next steps on technique) I was wondering if you could send me some pointers to reference material online or in print

Answer: It's good that you are meditating every day. The basis of a Vipassana practice is "as it is not as you would like it to be". This means whatever you are experiencing is reality as it is. We are not looking for anything in particular. You should not expect your daily practice to mirror any experiences you had while sitting a course, because you are not in silence, and don't have the same level of concentration.

You should keep scanning your body both by sweeping and then working part by part. If you are working very slowing you can try to pick up the pace a bit, and if you are working quickly try going a bit slower.

We are not looking for anything in particular and when your mind wanders, simply bring it back to sensation on your body.

In your question you are referring to the long instructions on day nine during which Goenkaji talks about going inside if there are no gross sensations anywhere and you can feel a flow of subtle sensations on all parts of the body. It is fine to work this way too, but remember the technique never changes and we simply observe reality as it is with equanimity and an experiencing Anicca. It is this awareness of Anicca on the experiential level that changes the habit patterns of the mind. The location or type of sensation is really not important.

Question: I have a question regarding Spanish speakers attending but don't speak English. Are there any Vipassana courses for them? And if yes how can we proceed?

Answer: We have course materials for students who speak Spanish. In Mexico and Central and South America we have regular bilingual courses in nearly every country. There are centers in some countries there, such as Dhamma Makaranda | Mexico Vipassana Foundation, Dhamma Makaranda

Here in N. America we occasionally have bilingual courses in Spanish. However, if someone who speaks little English wants to attend a course here it is possible as long as that person has someone to translate for them if the conducting AT doesn't speak Spanish.

We have full 10-day course instructions and discourses in Spanish. The important thing is to make arrangements for this ahead of time. The person applying should indicate on their application about their language needs. The center registration team will communicate with them to discuss arrangements to accommodate them.