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Contents
Getting Started: An Introduction to Insight Meditation ..... ... . 1 Lesson 7: Delusion . . .... ... .. .. .... . .. . .......... .... 49
An Introdu ction to Vipassana Meditation ....... .. ......... 3 Q & A Session . .. . . . ............. ... ...... . . ... ... . 50
What You Need to Meditate ........... . ...... . .... . .... 4 Exercises for Wo rking with Thoughts and Im ages .... .. ... . . 50
T he Kalyana Mitta .. . ...... . .. . ..... ... ....... . .. ... . 6 Gettin g the Most from Your Meditation . . .. ...... ........ 52
The Sto ry of the Buddha ... . . . .... . .. .... . .. . .. . .. . .. . 7
T he Noble Eightfold Path .. . . . .. ... ..... ... . . ... . ...... 7 Lesson 8: Karma . ... . .... . ....... .. ..... . ... ... .... . . 53
Interview: Sharon Salzberg and Joseph Goldstein ..... . ...... 8 Q & A Session ....... . ...... . ... ... ..... ..... . . .. .. 54
How to C ultivate a Daily Meditatio n Practice . ... ... . .... . 10 T he Four Brahma- Viharas . .. .. ... . .. . ... . . ... .... .. ... 54
T he Six Realms of Ex istence .. . .. .. .................. . . 55
Lesson 1: The Power of Mindfulness . . . . . . . . . . . . . . . . . . . . . . . . 11 Exercises for Wo rking with Intentions..... . . . ..... .. ..... 56
Q & A Session . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12
Getting the Most from Your Meditati o n .......... .. . ... . . 57
The Five Precepts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13
Posture .. .......... . . . . .. . .. . ... ............. .... . 14 Lesson 9: Equanimity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 59
Breath Exercises. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18 Q & A Session ...... . ......... . .. ..... . ....... ..... 60
Getting the Most from Your Med itation . .. .... . .. . ... . .. . 20 T he Eight Vicissitudes ..... ............... ... .. ... . .. 61
T he Six Sense Doors ......... . ............. .. . . . . .. .. 61
Lesson 2: Bare Attention .......... ... .. ....... . .. .. .. . ... . 2 1 Exe rcises for Working with Plcasa nr and Unpl casa nt Feelings .. 62
Q & A Session ..... . . .. . .. . .. .. ..... . .. . . .. . ... . ... 22
Getting the Most from Your Med it:ation ...... . ....... ... . 63
Walkin g Exercises ....... . .... . ... ... .. . . ... . ... . .. . . 21\
Getting the Most from YOlll Meditation ..... ........ ..... 26 Lesson 10: Faith and Wisdom . ... . . ...... . . . . .... ... .... 65
Q & A Session . . . .. . . ............ .. . . .. . . .. . . ... .. . 66
Lesson 3: Desire and Aversion . . . ... ..... .... . .... ... ... 27
T he Five Spiritual Powers .. . .. .. .. . .. . .... . . .......... 67
Q & A Session . .. ... .. . .. .... . . . ... . ... . .... . .. .. .. 28
Big Mind Exercises .. . .... . .................. .. ...... 69
The Five Hindrances . . .. . . ... ...... .. . . ..... .. .. . .. . . 29
Getting the Most fro m Your Mcditation ... .. . .. .......... 70
Exercises for Wo rking with Pain . . ... .... .. ..... . .. . . .. . 30
Ge tting the Most from Yo ur Med itation . ..... .. .. . . . ..... 31 Lesson 11: Lovingkindness . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 7 1
Q & A Session . ..... . .. .. . . . ... .. . .... . . . ......... . 72
Lesson 4: Sleepiness, Restlessness, and Doubt . .... .. ... ... 33
Six Ca tego ri es, Fo ur Phrascs . .. .. .... . . .. . .. . . . . ...... . 73
Q & A Session ........ ..... .......... . ..... . ..... . . 34
T he Benefits of Lovingkindncss . ... . . .... ... .... . . .... . 74
The Five Hindrances, Parr II ......... . ... . .. . .... ...... 35
Metta Exercises ...................... . .......... .. . . 75
Encounteri ng Mara . ..... . . . . .. . . ... ... . .... . .. . .. .. . 36
Gett ing the Most from Your Medita tio n ........... . .. . ... 76
Exercises for Working with Hi ndrances . ... . .. . . .. ........ 37
Getting the Most from Your Med itation ..... . . ... . ....... 38 Lesson 12: Practice in the World . . . . . . . . . . . . . . . . . . . . . . . . 77
Q & A Sessio n ................................. . . .. 78
Lesson 5: Concepts and Reality . . . . . . . . . . . . . . . . . . . . . . . .. 39
T he Budd ha's Lists ... . ........... . .... . ........ . .... 79
Q & A Session ................... . ...... . .. . .. . .. . . 40
Exe rciscs fo r Tak in g Yo ur Practi ce illlo thc Wo rld ... . . ... ... 79
The Myths of Time, Place, and Self .. .... . .... . .... . .... 40
Gettin g the Most from Yo ur Meditation ......... . . . ...... 81
Ea tin g Exercises ... : . ..................... . . . . .. . .... 41
Getting the Most from Your Meditation ......... . ... . .... 42 Last Words .............. . ....... . . . .. . .. .... . . .. . ... . . . . 83
G lossa ry .. . .......... ........ . .. . . . ... . ... .. ...... 84
Lesson 6: Suffering . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 43
Add iti o nal Reso urces . .. ...... .. . .... . . .. ... . ......... 86
Q & A Session .. .... ..... .. .. . ... . . .. . . . .. . .... .. .. 44
In Co nclusion (addresses) ............... . ... .. . . ... ... 88
T he Three Ki nds of Suffe rin g .... . .. . ... .. .. . .. . ....... 45
Feed back Q uestionnaire .... . ...... . . ................. 89
T he FOlll Noble Truths .. ...... . ..... .. ..... . . . ..... . . 46
Exe rcises for Working with Emotio nal States ... . ... .. ..... 47
Getting the Most from your Meditation . . . .. ... . . ... .. ... 48
Getting Started
An Introduction to Insight Meditation
Welcome to Insight Meditation: An In-Depth
( :orrespondence Course. This audio program and
workbook will take you step by step through a compre-
hCll sive training course in meditation. You may also
\l lhmit questions and completed exercises from the
workbook to your personal meditation instructor.
T hi s course is rooted in the Buddhist style of
/lipflSsana, or insight, meditation - but these funda-
Iliciltal techniques for sharpening your awareness and
releasing painful mental habits are useful no matter
what your religious or spiritual orientation. It's not
necessary to affiliate with any belief system in order
to benefit from Insight Meditation. T hese mindful -
ness practices can support yo ur existing spiritual path
- whether it's a structured practice like C hristianity or
Judaism, or a more personal se nse of your relationship
with the great questions of human existence.
 INSIGHT MED ITATION : AN IN-DEPTH CORRESPONDENCE COURSE
What to Expect
Insight Meditation includ es 12 audio lessons, this
workbook, and correspondence with your personal
meditation instructor.
Part One of each sess ion featu res a talk on an
aspect of meditative practi ce. These talks progress from
the basic theory of mindfulness (Talk 1) through sug-
gestions on how to in fuse all of your life activities with
clarity and awa reness (Tdk 12). Along the way, you'll
learn how to work with mental and physical hindrances
to meditation ; the meanin g and implications of karma
(the law of ca use and effect) ; how to recognize and cut
through delu sion, and man y other aspects of Buddhist
psychology and awareness practice.
Part Two of each sessio n features a guided medita-
tion. Wh ere th e tal ks cove r much of the applied theory
of devel opin g aware ness and co mpass ion, these guided
segments will help YOll (() explore the direct experience
of meditation. T hey're set lip to simulate as closely as
possible th e am bi ence of an actual practice session at
a retreat ce nter lik e th e Insight Meditation Center.
Before YO ll li ste n to them , have yo ur meditation space
If~11
set up (a rticles elsew here in thi s in troductory section
will help you des ign this space) and take your seat,
ready to meditate for appro ximately 45 minutes. Each
T1 guided meditation begins with bri ef introductory
remarks. The so und of a go ng wi ll cue you to begin
followin g th e teacher's instru ctions. The guided medi-
tations are linked to the accompanying talks. Because
of this carefully graduated and integrated syllabus,
it's recommended that YOll Iisten to the lessons in
order, taking as much tim e as yo u need in between to
assimilate each lesso n. Spe nd at least one week on each
) lesson before proceeding to the next.
Because daily life provides so many distractions,
t:j
we encourage you to try to commit to the guided
meditations several times a week. (Id ea lly, yo u will be
able to practice - with or without the guided medita-
tions supplied here - for at least 45 minutes each day
throughout the course.) Feel free to return to previ-
ous talks and meditations at any point during the
2
course. You'll find that jumping ahead in either the
lessons or the workbook will deprive you of th e full
benefits of Insight Meditation's deliberately structured
instructional flow.
This workbook contains supporting material for
each of the 12 lessons. Typ ical contents are glossaries,
informative articles, question and answer sessions
that illuminate aspects of the respective lessons, and
exercises for yo u to complete and return to your medi-
tation instructor.
How to Use This Workbook
Your Insight Meditation workbook consists of
14 sections:
introductory segment
supporting information and exercises for each of
the 12 lessons
a wrap-up section to help you make the transi-
tion from this course to an ongoing meditation
practice
T he contents have been carefully matched to the
respective lesso ns, so you'll get the most out of the
course by using them lesson by lesson.
If you choose to take advantage of the correspon-
dence element of this course, please complete and
submit the registration form on page i. T he requested
information will help your instructor tailor the most
helpful and appropriate responses to your questions.
Your instructor must receive your completed registration
form before correspondence can begin.
Each workbook lesson features exercises linked to
the matching talk and guided meditation. Respond
to these exercises as legibly as possible, and mail them
to your personal instructor. If you prefer, you may
record yo ur answers on a standard size audiocassette
or transmit them by email. See the addresses at th e
end of this workbook. Please don't try to reach your
instructor by phone.
 AN INTRODUCTION TO INSIGHT MEDITATION

The suggested length of your response to each An Introduction to Vipassana Meditation For those of us who are
l'xercise - such as "150 words/l minute" - is intended patient and determined in
,IS a ceiling, not a minimum. If you feel you've People have practiced some form of meditation, or
our practice, joy increases;
,lllswered the question satisfactorily in just 50 words quieting the mind, since the beginning of recorded
()I" 15 seconds, don't feel obliged to continue writ- history. Every major world religion, and many lesser peace increases; the abil-
ill g or speaking. It's not necessary to produce pages known spiritual traditions, include a contemplative ity to live a beneficial and
(.r description about your meditation experience. At component. compassionate life increases.
IIIL: end of each set of exercises, you're encouraged to - Charlotte Joko Beck
Vipassana, the style of meditation taught in this
I'l' port any problems in your practice to YOut medita-
course, can be traced directly to the way the Buddha
Iion instructor. Use this opportunity to expand on
himself practiced, and is common to all Buddhist tra-
)' 0 1I r answers as necessary.
ditions. It is characterized by simplicity, stillness, and
attention. Vipassana meditation is designed to quiet the
Plunge Right In
mind and refine our awareness, so that we can experi-
Med itation is a lifelong practice that develops at a rate ence the truth of our lives directly with a minimum of
\ ollsistent with the amount of time and effort you distraction and obscuration.
(,,"vote to it. This course is designed to offer you a
1',I'aduated path leading to the everyday experience of
Illindfuiness. You'll find it most fruitful and meaningful
when you take it a step at a time, contemplating each
It-sso n and entering into each guided meditation fully
1l('1()re proceeding to the next lesson.
O n the other hand, there's no reason to delay begin-
II iIlg your meditation practice. The profound gifts of
,Iwa reness, compassion, and direct experience are always
,Iv: lilable to us; the sooner you discover them, the more

(~\
(I!'('ply you can explore them during this lifetime.
"Il ere's a practical reason to get started, too: your cor-
l'r'I/,ondence privileges must be used within twelve months
/1'11111 the date we receive your registration form, -...-/

' I'h e Buddha taught the doctrine of the "Middle

\'\1: 1)''': a path that avoids extremes and remains
( ('lll ered in the reality of the present moment. In
Ill is sp irit, we encourage you to find your own pace
ncith er rushing nor hesitating. As you progress in
1111' co urse, you'll learn how to determine what pace is
Ill'si for you on any given day, and yo ur trust in that
1IIIIlc rstanding will grow.

~
3
 I NS IGHT MEDITATION : AN IN-D EPTH CO RR ES PON DENCE CO URSE

The mind is its own place, What You Need to Meditate A gornden raiser. These wooden platforms are
and in itselfcan make made specifically for gomdens, raising them
You don't need elaborate equipment or supplies to a couple of inches off the floor or zabuton.
a Heaven of Hell, a Hell
meditate. Many people simply sit on a chair, or use Helpful for tall meditators who use a gomden.
ofHeaven. sofa or floor cushion s th ey already have. The suppliers
Most manufacturers of meditation cushions offer
- John Milton listed here can sell you various types of cushions spe-
a range of colors. The following is a partial list of
cially des igned for meditation. We recommend that
sources. Although no single outlet carries all the items
you experiment with cushions and benches of varying
listed above, you'll be able to find the item of your
heights and firmn ess before investing in a meditation
choice from one of these merchants.
support of your own.
Carolina Morning Designs
The three most common types of meditation
8110 State Highway 80 South
support are:
Burnsville NC 28714 Ph.(888) 267-5366
Zajits. T he mosr tr;lclirional and widespread of the http://www.zafu.net
meditation cushions, rhe zafu is a flattened, round
cotton case (-ill ed with kapok or other soft material. Peter Catizone
It is generall y abour 14 inchcs in diameter and 10 P.O. Box 380495
in ches in heighr. Th e crescent zafu is an innovation Cambridge MA 02238-0495 Ph. (617) 548-4444
designed ro provide ex rra hip support. Inflatable http://www.catizone.com
zajilS are al so available tor traveling meditators. (Specialized meditation benches)
Gorndens. These firm , rectan gul ar cushions were
design ed f()r Wes tern pr;lCritioncrs by a Tibetan DharmaCrafts
meditation teacher. Alrhough only 6 inches thick, 405 Waltham Street, Ste. 234
their firm foam inrerior creates a hi gher perch Lexington MA 02421 Ph. (800) 794-9862
than th e softer 'l.afu . http://www.dharmacrafts.com

M editation benches. ' rh ese simple wood en benches Samadhi Cushions

provide an an gled sitti ng su rface - somcti mcs 30 Church Street
padded - with room underneath for legs. Th e Barnet VT 05821 Ph. (800) 331-7751
meditator sits in a supported kn eeling position, (The only source for gomdens)
rather than in a cross- legged posture. http://www.samadhicushions.com

You may choose to accessorize your meditation Yoga Mats

support with one of the following: P.O. Box 885044
A zabuton, or thick mat you can place under San Francisco CA 94188 Ph. (800) nO-YOGA
your cushion or bench. Zabutons cushion your http://www.yogamats.com
legs and ankles from hard floor surfaces.
Zen Home Stitchery
A support cushion. Made in sizes that fit both zafus 120 East 18th Street
and gomdens, these small, flat cushions are placed Costa Mesa CA 92627 Ph. (949) 631-5389
under or on top of the meditation cushion to http://www.zenhomestitchery.com
provide a little more height. Some practitioners
also use them to tuck under a knee.
4
 AN INTRODUCTION TO INSIGHT MEDITATION
Everything has mind in
the lead, has mind in the
forefront, is made by mind
If one speaks or acts with a
pure mind, happiness will
follow, like a shadow that
never leaves.
- The Dhammapada

'/ be zafil is the most commonly used meditation cushion

,IIl1ong Western practitioners

lI)e rectangular gomden {shown here on a w bltton and with a Support Cltshiol1S are available in variollS sizes, and can be
II//'P0rt cushion} is firmer and higher than the zafi' //Sed with all kinds ofCl/shiol1S and benches to raise the
sitting surface

SlIlIle meditatol1 ;reflr sitting at an angle supported by Meditation bellches offer an altemative to the more
(I,l' crescent milt traditional cross-legged posture

5
 INS IGHT MEDITATIO N: AN IN-DEPTH CORRES PON DENCE COURSE

Know thyself The Kalyana Mitta Some of the Tibetan teachers with whom we
have studied include Kalu Rinpoche, Tulku Urgyen
- Inscription in the temple
of Delphi In this tradition of Buddhist meditation, teachers are Rinpoche, and Nyoshul Khen, Rinpoche. They have
referred to as kalyana mitta. This is a word in the Pali all been great inspirations in our own practice, and
language meaning "spiritual friend." The Buddha wonderful examples of liberating compassion.
himself was known as a kalyana mitta, in that out of
The teachings in Insight Meditation: An In-Depth
compassion, he pointed the way to liberation.
Correspondence Course have come to us from these
One of the Buddha's di sciples once said to him: "It teachers. May they be of benefit to all beings, that all
seems, venerable sir, that half the holy life is having may come to know peace and freedom.
good sp iri tual fri ends. " T he Buddha replied: "In fact ,
the whol e of the hol y life is having good spiritual
Sharon Salzberg
friends ." Each of us can benefit greatly from having
Joseph Goldstein
good sp iri tual fri end s.
Som e of o ur own teachers are mentioned in
the talks co ntai ned in thi s course. One of them is A solitary practitioner at the Barre Center for Buddhist Studies
Anagarika Munindra , a Bengali man who studied and
practiced for many year.~ in Burm a under the guid-
ance of M ahasi Sayadaw, one of th e great masters of
this century. Munindra is :lIl accompli shed meditation
teacher and schol ar. Anoth er of our teachers is Nani
Bala Barua (know n as Dipa-Ma), a Bengali woman
who practiced un de r the guidan ce of Munindra
in Burma. She embodi ed the qua li ti es of love and
wisdom to an extraordinary ex tent.
We have also practi ced with U Pandita Sayadaw,
one of the most renowned Burmese teache rs of insight
meditatio n. T he great cbrity of his teachin g derives
from his mastery of both study and practice. A book of
his talks, In This Very Life: The Liberation Teachings of
the Buddha, is avai lable through Wisdo m Publica tions.

6
 AN INTRODUCTION TO INSIGHT MEDITATION

The Story of the Buddha Buddhists respect the Buddha as a human being What is this Middle way,
who found a way to break through delusion and find the knowledge of which the
' I'he meditation techniques presented in this course true happiness. Thus, rather than regarding him as
Buddha has gained, which
we re originally taught by the Buddha, four to five a deity with extraordinary spiritual powers, practi-
Illlndred years before the birth of Christ. "Buddha" tioners take heart from the Buddha's example and leads to insight, which leads
l!leans ''Awakened One," and refers to a prince who is commit themselves to emulating his accomplishment to wisdom, which conduces
Ilclieved to have lived in the Ganges Valley of north- through their own practice of meditation. to calm, to knowledge, to
v:tstern India. He is sometimes called the Gautama insight, to Nirvana? It is
11"c1c1ha (Gautama was his family name; his personal
the Noble Eightfold Path.
11 :lme was Siddhartha). The Noble Eightfold Path
- The Mahavagga
Legend has it that when the Buddha was born,
In the talks that follow, you'll hear references to right
.Islrologers told his father that the child would become
effort, right action, and so on. These qualities are
I'iIher a great king, or - if he witnessed much suffering drawn from the Buddha's Noble Eightfold Path,
:1 great religious leader. Wanting the young prince to
which he realized at his enlightenment and included
"tic in the worldly realm, his father went to enormous in his first teaching. The Eightfold Path delineates the
kllgths to shield the boy from encountering suffering. path that leads to happiness. It consists of:
,'-; iddhartha was lavished with every conceivable pleasure
,llld comfort, but forbidden to leave the palace grounds. right understanding
right thought
Finally, however, the prince persuaded his chari-
right speech
"Icer to take him into the city. There, he saw an old
right action
IllTson, a sick person, a corpse, and a holy man. These
right livelihood
I r:ttlitional Four Signs led to a protracted inner search
right effort
lor [he meaning of life. Siddhartha left his family at
right mindfulness
til l' age of 29 to become a homeless spiritual seeker.
right concentration
After six years of severe ascetic practices, Siddhartha
In each case, "right" means acting in a way that
Iv:,1 ized that the path of self-mortification was not
causes no harm, cuts through delusion, and expresses
"',Iding to the enlightenment he sought. This under-
a balanced way of working with each of these factors.
~ l.lI,ding is the basis of the "Middle Way" of Buddhism
:1 spiritual path that avoids extremes of ascetism and Right understanding and right thought are said to
Illdulgence. lead to the accomplishment of wisdom. Right speech,
right action, and right livelihood are associated with
Finally, the aspiring Buddha resolved to sit in ethical conduct, as expressed through the five precepts
IIl cditation under a tree until he attained full realiza- introduced in Lesson #1. Right effort, right mindful-
11(lll. While meditating, it is said, he did battle with
ness, and right concentration describe the mental
rVLir:t - known as the "killer of life" and the "killer
discipline required to follow the path of meditation.
"I virtue" - who tempted and mocked him. But he
" VlTca me these obstacles through the strength of his
,II'llTmination, and achieved enlightenment - a state
" I cl ear understanding about the nature of reality
IIllder the tree now known as the Bodhi tree in the
IO W Il of Bodh Gaya (bodhi means "awake").

7
 INS IG HT MEDITATION: AN IN-D EPTH CORRESPONDENCE COURSE

Interview: Sharon Salzberg and ss: Meditation wasn't particularly connected to my

Introductory Glossary
Each lesson is accompanied
by a short glossary that
defines some of the words and
terms you 'tt encounter in that
lesson. This introductory
glossary is designed to clarifY
some elementary meditation
vocabulary.
cushion - a term referring
to whatever you sit on when
you meditate
kalyana mitta - spiritual
friend [Pali*]
Middle Way - a spiritual
path that avo ids extremes of
self-mortification and self-
indulgence, as taught by
the Buddha
mudra - literally, "gesture"
[Sanskrit] ; usually refers [0
particular hand positions
used in meditation practices
Joseph Goldstein
Teachers Sharon Salzberg and joseph Goldstein began
meditating more than 25 years ago. What first drew them
to the path ofawareness? How can their experience help us
today, as we begin practicing ourselves? Sharon and joseph
answer some of these questions in this interview.
51: What motivated yo u to begin meditating?
55: I was a co llege st ud ent, had become acquainted
with Buddh ism, and had a d eep intuition that
meditation was th e key to resolving my per-
sonal suffe rin g.
JG: I was in th e Peace C orps in T hailand and started
going to so me di scuss ion groups at Buddhist
temp les. After I had asked many, many questions,
one monk fin all y sugges ted I try meditating. The
possibility of a syste matic inn er journey was tre-
mendouslyexcitin g.
51: How did meditation fit wi th the religious training
or understanding yO Ll inh erited from your family?
TlJe Il/JiglJl Mtflitrllioll Sotiety ill 8rme. MflSSflcl11lsetts
early family belief systems.
JG: There was neither much conflict nor connectio n.
I think I came more from my study of and interes t
in philosophy. I had a strong desire to understand
my life.
51: Did you find your family and friends thought medi-
tation was weird? How did you deal with judgments
and other negative reactions to your practice?
JG: Mostly, there was support from family and friends.
And I was so inspired by my practice, I wasn't
much shaken by whatever negative comments did
come.
SS: Society in general considered meditation weird in
1974, when we first came back from India. T he
reactions of others never took away the healing
and obvious benefit of the practice.
51: At what point did you make a lifelong commitment
to meditation? What brought you to that decision?

practice - to practi ce m edi-

tation (the emphasis bein g
on repeatedly startin g agai n,
which is th e essence of
med itation)

sit - to sit in form al

med itation

vipassana -literally, " [0 see

clearly" [Pali]; insight; the
style of meditation taught in
this co urse

walk - [0 practice form al

walking meditation

* Pali is th e language that

the Buddha spoke.

8
 INTRODUCTION TO IN SIGHT M EDITATIO NAN

JG: It's something that has unfolded quite organi- Do not look at the faults of
cally, rather than coming from a decision. It quite others, or what others have
simply feels to be the most important and reward- done or not done; observe
ing thing in my life.
what you yourself have done
S5: I started practice in 1971, knew from the first or not done.
moment it was important, and have never stopped.
I don't recall "deciding" on a lifelong commitment - The Dhammapada
- it just is.
ST: What is the most common misconception you've
encountered about meditation?
JG: People often think meditation means thinking
about something, reflecting on or mulling some-
thing over. In mindfulness practice the idea is to be
aware of what's arising (thoughts included), but not
to particularly think about what's happening.
SS: T he most widespread misunderstanding I've seen
~ I~
is that the goal of meditation is to cease thinking,
or to only have pleasant and wonderful experi- /~~

/V~
ences. It isn't that at all, but rather to be free,
whatever experience is happening.
ST: How has meditation affected you? How would
{f'1J=
your life be different if you didn't meditate?
SS: Not meditating is an inconceivable thing to con- ~ i
r
template - meditation practice forms the basis of 1/
LJ
integrity, connection, and compassion in my life.

b <;,, 4-
L'~~2 r,4
JG: It's hard to imagine my life without meditation prac-
tice. It provides a context of meaning for my life and
an inner spaciousness, peace, and understanding.
ST: From your own experience, what is your best
advice to a beginning meditator?
) i ~ 7~- ~
1
~\l ~3; ~@"'~ J~
\
JG: Whenever your mind wanders, simply begin ~-~~ ~.
again. All the rest will follow quite naturally.
50 AAT IMc> RL./t;x.. (A/6-- WITH A cup ()F TF.r'I /S
SS: I will share what my teacher Munindra told me
at the beginning: "Just put your body there." The T7fF /U..o sr B/tL.I1/1/C!/\/6- 77+//\/6- wr C/9tV 7:>0.
experience of practice will always change, but it {AlF (1!-E/t[) Tlt7: /vt I p[) LC;:- P,,<t-771-
doesn't matter - our continued commitment to
awareness is what's important.

9
 INS IGHT MEDITATION: AN IN-DEPTH CORRES PONDENCE COURSE
One can practice
meditation simply by being
aware ofone's body or of
one's breathing or ofall the
sensations that are going
on inside oneself, a practice
which sounds very easy but
is extremely demanding.
- William Johnston
10
How to Cultivate a Daily Meditation Practice
The emphasis in meditation practice is on the word "practice." It is a lifelong journey. We learn to come
back to the beginnin g - our clear, unobstructed experience - and start again. Touching in daily with this
profound practice yields the greatest impact throughout our life.
Just as painful hab its take time to unravel, helpful habits take time to instill. Here are some suggestions
to help yo u establish a daily meditation habit. None of these ideas is a hard and fast rule. Instead, try usi ng
them as tool s to support your intention.
Plan to meditate at about the same time every day. Some people find it best to sit right after they get
up, while others find it easier to practice in the afternoon or at bedtime. Experiment to find which
time works bes t for you.
Estab lish a meditation corner you can use every day. It could be in your bedroom or living room;
in a basement o r attic; or on a porch. Wherever you sit, pick a place where you can be relatively
undisturbed durin g your meditation sessions. If you can't dedicate this space exclusively to medita-
tion, make sure yo u can easily carry your chair, cushion, or bench to and fro m it each day.
Sit as lo ng as yo u ca n every day. An ideal sess ion w ill last 45 minutes to an hour (the guided medita-
tions in th is co urse last abo ut 45 minutes each) . But even five minutes of sitting or walking will help
you cul tivate and maintai n your awareness as you continue through your day.
Determine b~fore you take your seat how long you'll meditate; likewise, decide beforehand how long
yo u'll walle T his tactic eliminates the potential for discursive decision making during your session.
You can sit qui etl y, o r use any of the guided meditations in this course. Until you complete the
course, it's reco mm end ed that you use only the meditations you've listened to so far. This is because
each lesso n bui lds on those preceding it, making the meditations much richer when practiced in the
context of the co urse st ructure.
Some meditato rs like to bring inspiring objects to their meditation space: an image, some incense,
or possi bly a book from which you can read a short passage before m editating. The section called
''Additional Resources" at the end of yo ur workbook will give you some ideas of good books to
use for this purpose.
Keep it simple. T he purpose of your practice is not to induce any particular state of mind, but to
bring added clarity to whatever experience you're having in the moment. An attitude of openness
and curiosity will help you to let go of judgments, expectations, and other obstacles that keep you
from being present.
1
Basic Meditation Practice
The Power of Mindfulness
W hat is happiness? According to the Buddha, hap-
pi ness beyond our ordinary experience of pleasure
.Iri ses when we are mindful. Meditation cultivates
Illindfuiness - which is another way of describing
w ha t happens when we bring our full attention to
III L' present moment.
. rhe first talk of this series discusses the power
Ikll mindfulness can generate in our lives. You'll learn
.Ihout the five basic Buddhist "precepts," or moral
I 11111 mitments, and how they can help you cultivate
til L' power of mindfulness in your own life. The ques-
lions and answers on page 12 of this workbook reveal
III rI her insights into the relationship between the
"I l'Ccpts and happiness.
T he guided meditation on part two of this first
lesso n gives you clear instructions on how to medi-
tate in the insight (vipassana) style. It's suggested
that you determine where you'll meditate and have
your cLlshion, bench, or chair ready before listening
to the CD. Allow 45 minutes of uninterrupted time
for this first meditation session .
The photographs on pages 16 and 17 of this work-
book will help you find a comfortable, appropriate
meditation posture. Remember that it's fine to change
your position if you're too uncomfortable. Feel free to
experiment until you find a posture that works for you.

Absolute morality is the
regulation of conduct in
such a way that pain shall
not be inflicted.
- Herbert Spencer
Lesson 1 Glossary
mindfulness - the state of
being fully prese nt, without
habitual reactions
non-doing - medirarion;
the practice of refraining
from reacting to internal and
external events and situations
object of meditation - the
activity (like the breath) or
event (like sound) [0 which
one directs anention during
meditation
sila - moral conduct [Palil
12
INS IGHT MEDITATI ON : AN IN-D EPTH CO RRES PONDENCE CO URSE
Q & A Session: The Power
of Mindfulness
In the introductory talk of Insight M editation, Sharon
Salzberg introduces the five Buddhist precepts - the inten-
tions to reftain from lei/ling, stealing, sexual misconduct,
lying, and intoxicants. This question and answer session
sheds fu rther light on these classical p rinciples.
Q: Obviously, most peopl e who consider themselves
spiritually orien ted would agree that these five
precepts are all good ideas. But I find myself
resisting th e sugges tion tha t [ should follow a set
of rigid rul es. [t see ms to imply that I'm basically
a bad person who needs to be co ntrolled.
A: Actually, the precepts aren't rigid rules at all, but
practices. The idea isn't to impose them on your-
self as constraints, but to use them as supports to
help you integrate th c mcditative state of mind
into your entire life. Sometimes we need to step
away from our no rmal way of doing things with
a spirit of discovery and ex ploration - also a feel-
ing of compass ion for ourselves, as well as others.
Morality isn't a qu cstion of defining ourselves as
"bad" peoplc or judgin g oth ers.
Q: I can see how maintaining the precepts can help
sharpen my awareness. But how can adopting a
moral code help me feel more connected with
others?
A: The underlying principle of the precepts, and in
fact of all Buddhist practice, is the idea of non-
harming. Each of the five precepts describes a
specific path that leads away from doing harm to
oneself and others. When we do harm, it's because
of a mistaken belief that we're separate from every-
one else. Practicing the precepts gives us a very
practical, everyday way to challenge that illusory
separation. When we aspire not to steal, not to
lie, and so forth, we're in effect acknowledging our
interconnection with others, and committing to
honor and cultivate that connection.
Q: Am I harming myself or others when I drink a
beer with my friends on a Friday night?
A: You yourself would have to answer that question.
If you're an alcoholic, I would imagine so. If you
notice that you become insensitive or muddled
after a beer, that is also potentially harmful. The
point here isn't to adopt an abstract idea of right
and wrong, but to support your own awareness. If
you've decided to meditate, you've already made
a commitment to reduce the amount of delusion
in your world. So the question you need to ask
yourself is, "Does drinking this beer support my
efforts to live with less delusion? Does it sabotage
my moment-to-moment awareness?"
Q: Would you clarify the precept about sexual
misconduct?
A: Our sexual energy is powerful energy. The basis
of the precept is an honest, sensitive awareness
of what might be bringing harm to ourselves or
others. We need to really pay attention, because
desire can be so strong.
Q: If I'm having an illicit affair with someone, should
I even be doing this correspondence course? Is that
situation canceling out the good I could otherwise
derive from my meditation practice?
A: It's always better to meditate than not to medi-
tate, no matter what your situation. What you
might find, over time, is that you become more
conscious of your actions and their effects on
others. This is because you can't separate your
formal meditation practice from the rest of your
life. You can't expect to see the truth of intercon-
nectedness and touch your innate compassion on
the meditation cushion if you're living the illusion
of separation and doing things that harm others
during the rest of the day.
 T HE POWER O F MI NDFULNESS

Q: I can't shake this sense that vowing to keep these information you have about yourself, the more The Five Precepts
five precepts makes me some kind of mindless options are available to you. So instead of con-
follower; that I'm bowing down to some outside straining you in some way, practicing the precepts 1. To refrain from killing or
moral structure. can actually empower you. physical violence
A: The Buddha said that morality - which basically Q: What should I do if I break a precept? 2. To refrain from stealing
comes down to the practice of caring and con- (taking that which is not
A: Just start again. That's the essence of all medi-
nectedness - is simply the outer manifestation offered)
tative practice: over and over and over, we're
of a heart filled with love and compassion. A
good question to ask yourself might be, "What
willing to start again. 3. To refrain from sexual
misconduct (using our
makes me truly happy?" Are you happier when
sexual energy in
you feel your connection with others, or when
harmful ways)
you feel isolated from others? Certain behaviors
lead to happiness, while others lead to suffering. 4. To refrain from lying,
The precepts are like guideposts that point us in harsh speech, idle
the direction of greater integrity, connectedness, speech, and slander
simplicity, compassion - all the qualities we need
in order to be happy. You can use the precepts
5. To refrain from taking
intoxicants that cloud
to experiment. How does it feel, for example, to
the mind and cause
not drink that beer? You could use that precept
heedlessness
as a tool for exploring your experience. The more

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13

It's possible to feel fulfilled
and happy, irrespective of
changing conditions. This is
the essence of meditation.
- Sharon Salzberg
14
INSIGHT MED ITATION : AN IN-DEPTH CORRESPONDENCE COURSE
Posture
In the Buddhi st trad ition, mind and body are con-
sidered interdepe ndent facets of your experience. A
relaxed body helps relax the mind. The traditional
meditation posture prese nted below is designed
to create a suppo rtive phys ical str ucture for your
awareness pract Ice.
Many people ex perience a ce rta in amount of physi-
cal discomfort when they first begin sitting meditation.
This is due partly to the unfamiliarity of the medita-
tion posture, and pa rtl y 1"0 seein g more deeply held
tension. It's recommended that you sit comfortably
and experiment un ti I you fI nd rhe posture that best
supports your clarity and min dFu ln ess.
Traditiona lly, Budd hi st meditators have used a
seven-point system to help them develop an optimal
sitting posture. T hese suggestions apply to those who
use a cushion as their meditation support. If you sit on
a chair, try not to lean your back aga inst the backrest.
Keep your spi ne as erect as possible without straining,
and your hand s on yo ur thighs. Your feet should be
flat on the floor in Frollt of yo u.
However you choose to sit, co nsider these postural
instructions as suggestio ll s, rath er than ri gid require-
ments. It's bette r to shift yo ur posture than to struggle
against pain and stress.
1. Legs
Cross you r legs loosely in front of you, just at or
above the ankles. Your knees should be lower than
your hips. If your legs "go to sleep" during medita-
tion, try crossing them the other way arou nd - or
you can sit with one leg in front of the other without
crossing them at all. You may be more comfortable
with your knees on the ground. If so, use a high
enough cushion. Or you might kneel, placing the
cushion between your thighs and calves, as tho ugh
you were sittin g on a short bench.
2. Arms
Let your arms hang loosely at your sides. Now bend
them at the elbows, and let your hands fall naturally
onto your thighs. Don't use your arms to support the
weight of your torso, or "hang on" to your knees to
keep from falling backwards.
Some meditators prefer the so-called "cosmic
mudra" (gesture), which is formed by cupping yo ur
right hand in your left, palms up, with th e second
knuckles of yo ur right hand roughly aligned with the
first knuckles of your left. The tips of your thumbs
should just barely touch one another, forming a tri-
angle with your hands. If you're feeling sleepy, it can
be helpful to keep your thumbs very slightly apart,
so that they warn you of an imminent nap attack
by colliding with one another. In this mudra, your
hands are resting loosely in your lap, close to yo ur
belly. (See photo on page 17.)
3. Back
How you hold your back is the most important ele-
ment of your meditation posture. Imagine that yo ur
vertebrae are coins, piled one on top of the other. Let
your back find its natural erectness; don't strain. You'll
find that the natural concave curvature at the small
of your back helps to support your weight. As on e
teacher has suggested: "Imagine that your spine is a
strong oak tree. Now lean against it. "
4. Eyes
Let your eyelids fall closed, without squeezing them
shut. If you find yourself dozing off, open your eyes
slightly and let yo ur gaze drop to ground about 6
feet in front of you. Resist the temptation to let yo ur
eyes glaze; but at the same time, don't focus fiercely
on whatever is in your field of vision. Let your gaze
be soft.
 THE POWER OF MINDFULNESS

5. Jaw Like a beautiful flower that

IZclax your jaw and mouth, with your teeth slightly is colorful but has no
:Ipart. It's said that your lips should be parted just fragrance, even weLL-spoken
enough to admit a grain of rice. words bear no fruit in one
who does not put them
6. Tongue
into practice.
I ,c tting the tip of your tongue rest behind your upper
front teeth reduces the flow of saliva, and hence your Like a beautiful flower that
IlCed to swallow. The poet (and meditator) Allen is colorful but also fragrant,
(; insberg calls this "an old Buddhist trick." weLL-spoken words bear
fruit in one who puts them
7. Head and shoulders
into practice.
When you first take your seat, posltlon your head
Ily gazing levelly in front of you. You'll find that this Just as many kinds of
(Imps your neck very slightly forward. When you close garlands can be made from
your eyes (or drop your gaze), maintain this position. a heap offlowers, so also
lie aware of your shoulders, and keep them relaxed.
much good can be done by
T hese seven points have been used for centuries. a mortal being.
Yo u may find them difficult when you first begin to
, iI; but over time, you'll experience increasing ease. - The Dhammapada
Th e first few gu ided meditations will teach you how
to make your discomfort an object of meditation ,
Ii rawing it into your field of awareness as part of
til e totality of your experience. With practice, you'll
1v:1rn to cultivate a relaxed and attentive state of both
IIlind and body.
~0
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T1VWPUIL. AND ALtRr

15
 INSIGHT MEDITATION: AN IN-DEPTH CORRESPONDENCE COURSE

Lust cracks the brain.

- U Pandita Sayadaw

~
~' :; . (~

~.

1\ l

When sitting on a chair, keep the feet fiat and back erect Meditation posture (ji-ortt view)

16
 THE POWER OF MINDFULNESS

This is our lift,

in this moment:
this one breath.
- Sharon Salzberg

1\ I..dilrttion posture (side view) Kneeling postltre, with a meditrttion bench

I I,ll/d.- IIIrty rest on the thighs, or in this ''cosmic mudra"

17
 INSIGHT MEDITATION : AN IN-DEPTH CORRES PONDENCE COURSE

The entire art of Breath Exercises Exercise #2

meditation practice What sensations do you feel with the in/out of the
is knowing how to These exercises are designed to help you integrate the talk
breath or the rising/falling of the chest or abdomen?
and guided meditation in Lesson #1. Ifyou find it dif-
begin again. ficult to express your responses in writing, you may record
Common sensations with the in and out of the
- Sharon Salzberg
breath at the nostrils are coolness, warmth, tingling,
them on a standard cassette tape and return that instead
vibration, pulsing, and itching. Common sensations
of written answers. In either case, be sure to identifY
when being with the rising and falling are move-
which exercise you're responding to before each answer.
ment, stretching, releasing, tension, pulsing, and
Respond to at least five of the exercises that follow.
pressure. Sometimes the sensations are experienced
as a smooth flow, sometimes as staccato bursts. You
Exercise #1
may feel all of these, some of them, or sensations
Technically, meditation can be defined as aiming the other than those described here.
mind and sustaining attemion upon an object. A
Spend at least 20 minutes observing your breath,
common example is that of trying to pick up a piece
and describe the sensations you feel most strongly.
of broccoli with a forle
Use about 150 words (or 1 minute).
Imagine a piece of broccoli on a plate. In your
hand you're holding a fork, with the rather obvious Exercise #3
goal of spearing the broccoli just deeply enough so
There is no need to control the breath. Simply see how
you can lift it and bring it to your mouth. To accom-
outbreath just follows inbreath, without an imposition
plish this, you need two things.
of your will.
The first is called right aim. If you wave the fork
Take a few consciously full breaths, then let go. Use
around in the air, you won't get a lot to eat. Rather,
about 150 words (or 1 minute) to describe how it feels
you need to aim the fork directly at the food. The
to let the breath flow without directing or shaping it.
second quality you need is a careful modulation of
energy. If you're too listless, the fork will just hang in
Exercise #4
your hand. If you're too forceful, you'll bash the fork
through the broccoli and the plate. Everything will go Bring your awareness to the very beginning of the
flying - and again, you won't get much to eat. inbreath or rising movement. See if you can catch the
end of it. Be aware of the very beginning of the out-
In meditation, we also rely on these two qualities:
breath or falling movement.
aiming the mind directly at the object of the present
moment, and connecting just deeply enough with Briefly describe your experience.
our attention. Often the first object we use is the
breath. We aim the mind toward just this very breath
- not being concerned with what came before, or
even with the very next breath. In effect, we're saying:
"Just this one breath."
Practice in this way for at least 20 minutes and
describe yo ur experience. Use about 300 words (or
2 minutes).

18
 TH E POWER OF MINDFULN ESS

Exercise #5 Remember, whatever

happens, no matter how
'I'here's a difference between feeling and observing the
hrcath. In this exercise, use a simple arm movement as far out your mind gets, just
, I model. Move your arm slowly in front of you, back believe what's right in front
and forth. Observe it as though from a distance, or ofyou. That's your direction.
visually. Now feel the sensations as though your con- No matter where your mind
,\cioLlsness were within the arm . Can you describe the
goes, return to that.
diWerence? Use about 150 words (or 1 minute).
Just believe what's right in
Exercise #6 front ofyou.
\ () ll1etimes there are pauses between the in- and - Bobby Rhodes
C1 l1 tbreaths, or between the outbreath and the next
illhreath. If there's a pause or a gap, you can simply sit
.llIlllisten to sounds, or feel touch points (areas where
y() ur body is in actual contact - e.g. your buttocks or
IUIl': cs touching the ground or chair, or your hands
I' Hl ching each other. Touch points are usually around
I he size of a quarter).

Spend approximately 10 minutes bringing your

.Iwareness to the pauses between breaths, and describe
!Il L' technique you use for maintaining attention at
dl ()se times. Use about 300 words (or 2 minutes).

I': xcrcise #7

~~~
I'ractice the gentle letting go of distracting thoughts.
\" ,11 don't have to judge yourself, or figure out why

~
\" II I were thinking or what you were thinking. Practice
Ill l' simple but powerful act of always beginning again. r.:::..

~/Lf
Wll at is your experience? Use about 300 words (or 2
Illillutes) for your answer.
Malu notes of any questions or problems that have
"";'('1'1 in your practice or study during this lesson. Send
tI't'lII to your meditation instructor along with your ~~ ~
1,"/'ll lIses to these exercises.

AIM ANI> ~vfTAI;J your:. It"fn:NTION.

{,.///,.!7v,tjrr; rilE ()Ne- palNiEr? FoW>
OF A r:~R/)cR CtJU... 1E.

19
 INSIGHT MEDITATION: AN IN-DEPT H CORRESPONDENCE COURSE

Tranquil and alert.

- Town motto of Barre,
Massachusetts Getting the Most from Your Meditation
This section of your workbook is intended to help you take your meditation out into the everyday world, and to help
troubleshoot any problem areas in your practice. Please let your meditation instructor know ifyou're experiencing consistent
problems with any facet ofyour practice.
Practice the breath meditation in Lesson #1 daily.
Experiment with posture. Sometimes, very slight adjustments in posture can ease discomfort. You might also want
to try different types of med itation cushions and benches (see page 4); or see how it feels to sit in a chair.

Use what might oth erwise be considered "dead" time (e.g. in your car, or waiting for someone to show up for
an appointment) to focus your awareness on your immediate experience. This practice will help you to expand
the sense of prese nce and connection you're developing in formal meditation into your everyday activities.
Review the article ca lled " How to Cultivate a Daily Meditation Practice" on page 10.

20
2
Expanding the Field ofAwareness

Bare Attention
I'liis lesson will introduce you to "bare attention";
,Iwareness of the present moment. You'll learn the
Il'c hnique of mental noting, which can help you cut
III rough the mental patterns separating you from your
(Iircct experience. The question and answer session in
III is section explores in greater depth the process of
illinking and letting go of thoughts.
On part two of the audio portion of this lesson,
learn the practice of walking meditation. This
1'!l 1I ' 11
Ill l'ditation acts as a bridge between formal sitting
111,lctice and going out into the world. By learning
III maintain your awareness in movement, you can
1', I,ldually bring bare attention to every activity you
Ilt'rl'orm during the course of your day.

Lesson 2 Glossary
bare attention - the aware-
ness of direct experience (see
"plop" mind, below)
bodhicitta -litet'ally, "awak-
ened heart" [Sanskrit*); the
state of mind that motivates
us to help alleviate the suf-
fering of others
discriminating wisdom
- the capacity to distinguish
between direct and co ncep-
tual experience; someti mes
used to distinguish whole-
some or beneficial thoughts
and actions from unwhole-
some or harmful ones
"in order to" mind - a
goal-oriented motivation;
meditating in order to
achieve a certain outcome
mental noting - a technique
used in meditation to help
direct the mind to the object
of meditation
"plop" mind - immediate
awareness, like the sudden
sou nd of a ftog plopping
into a pond
right effort - the energy
underlying the mental
discipline of meditation;
one aspect of the Noble
Eightfo ld Path
virya - courageous heart;
effort [Pali)
* Sanskrit is the classical
language of ancien t Jnd ia.
22
INSIGHT MEDITATION: AN IN-DEPTH CORRESPONDENCE COURSE
Q & A Session: Bare Attention about how much you're attracted to someone, or
how angry someone has made you, or you may be
By now, you'll have had some experience ofworking with developing elaborate mental plans for the house
thoughts during meditation. In this question and answer you're going to build, but when you label these
session, Joseph Goldstein explains the role of thinking thoughts, they're all just "thinking, thinking."
- and not thinking - in your ripening practice.
When you don't get involved in them, all thoughts
Q: Am I supposed to clear my mind of thoughts follow a natural life cycle of arising, dwelling, and
during meditation? Is the point to stop thinking passing away. Mental noting helps you to not take
altogether? the contents of your thoughts too seriously.
A: No. That wou ld be impossible. One central func- Q: Some teachers stress focusing on positive thoughts
tion of the mind is to generate thoughts, and and letting go of negative ones. Is that a good
there are many situation s in our lives where that's thing to do?
helpful - even indispensable. The point of medi-
A: Certain practices work in this way and can be very
tation is to tra in ourselves to know the difference
helpful. In vipassana, we simply label all thoughts
between thinking :\I1d being lost in thought. If
as "thinking," and let them go on their way. T he
we don't know that difference, we get trapped in
result of that is that we can let go of negative
worlds that ex ist on ly in sid e our minds, and miss
thoughts because we see their impermanence and
the moment-to-mom ent immediacy of our lives.
transparent nature, not because we're afraid of
Q: Does that mean that, at least when I'm meditat- them or are condemning them.
ing, thoughts are my enemy?
A: Not at all. Thoughts are no more and no less than joseph Goldsteill
fleeting images and impress ions that pass through
your mind. Watching them is eno rmously helpful,
because this is the way you find out how insub-
stantial and ephemeral they actually are. When
you start to inves tigate the thinking process, you
come to understand more fully the difference
between direct experience and being lost in the
stories of our thoughts. Without that understand-
ing, it's very difficult to live in the present.
Q: Isn't the mental noting technique just another
way of generating thought? I mean, here I am,
thinking a thought, and then on top of that, I
have to think, "Oh, I'm thinking."
A: The mental note is a thought, but it is a skillful
use of the thinking process. It helps support our
awareness of just what is arising. Not only does
mental noting help you bring awareness to your
thoughts, it cuts thtough the stories thoughts tend
to spin. So for example, you might be thinking
 BARE ATTENTION

Q: As I continue to meditate, will I find myself expe- 1 think the one lesson
riencing fewer thoughts? 1 have learned is that
A: Often, the mind does quiet down, and there may there is no substitute for
not be the usual flood of thoughts. It's important paying attention.
to remember, though, that the goal of medita- - Diane Sawyer
tion isn't necessarily to think less, but to become
more present for your experience - including your
experience of thinking - throughout every part of
your life. The more we practice in this way, the
less we find ourselves being driven by our mental
constructs. So whether we have fewer thoughts
than we did before, or continue thinking as much
as ever, our responses to our thoughts change. By
becoming aware of the fact that we're thinking,
we're better able to bring so me discriminating
wisdom to our choices. Do we want to act on this
thought? Or just watch it pass on through?

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I

~
(I/~ U ~) /1f?'lJ--cl-L
23
 INSIGHT MED ITAT ION: AN IN-DEPTH CORRES PON DENCE COU RSE

Walking Exercises Exercise #3 - Standing Meditation

Stand (or sit, if necessary) in a relaxed position, and
These exercises will help you integrate the information in the
notice the difference between your concepts or image
second guided meditation of this course. Ifyou don't walk,
of the body and the reality of touch sensations. Whar
find some other movement you can do repeatedly - even
do you actually feel in your foot, your leg, your body?
something as simple as curling and uncurling your fingers
Do you feel any sensations? (150 words/1 minute)
- and apply the same principles ofawareness to that motion.
Respond to at least five ofthe exercises that follow.
Exercise #4
Exercise #1 Practice walking meditation as though your conscious-
ness resided in your head. Now walk as though your
Slowly lift, move forward, and place your foot as you
consciousness were within your physical sensations.
take a single step. What do you feel? How does it feel
Describe the difference. (300 words/2 minutes)
to shift to the other foot and go through the same
three-part movement? (150 words/l minute)
Exercise #S
Exercise #2 Practice mental noting as you walk. Try to time your
noting so that you label "lifting" at the very beginnin g
Practice walking back and forth without any destina-
of the lifting movement, "placing" at the very begin-
tion. Now walk for a few minutes with a destination.
ning of the placing movement, and so on. How did
How do you experience the difference between these
you do? (150 words/1 minute)
LlTTERIN Ir- TH e 4/R.. W iTI+ WORDS.
two approaches? (300 words/2 minu tes)
"'~"'OR Exercise #6
"'<;>J~sH.~
WOI( P, wotO~ w0li'~
'\ms,~OD;;g
o
"1-
'~)1r::V Do you feel the shifting of your weight between step~ ?
o~~\~~,,~ . ,
~tq , ~
?> ~ot.p~.t'~lrrH
.., '" r'"
'tiD .r " ",0 P.S'

o.~.ll:'X~..y,~ . , )"~o.g' W:~,s"

" .J t What is your full body experience as you turn? (1 SO

11:~"''tI<,~~''J~' vif'\'6\,,~,1\ ,,'~~iff< 'tI~~~!

words/1 minute)

.', '0.'" ~ -W j''! .. e~\ ,sV1;,s ",,,,.~,,.'hlifN

, v.-S' " , '" '.'~." , ." <;,' ',\iF
Exercise #7

"..;'.So~ '\~J.~ J"1, rif!o.tJ,1M",.,~~ .; u~~.s'

,ol..~, ~,\~,'l1 o~'s e~ 01> " ',t;.!.BLI", ~,.}~<'1';,,,-
Practice walking meditation with your senses as wid r

\"~1'.~1~"/
open as you can make them. Hear, see, and feel every
s
It ~"''''O\l.\)''oq, Q)fv'(\ P),y~~
thing in your field. Describe your experience. (3()()
t .....:... " .."u
" ,p~'f-pS ?.l,~~"t\\)~~:-"'~ '>
~11l!j') 'vS WOjl,\)S ~~. 8~~~'"
words/2 minutes)
sf/lJo"" S<!1I oil! H",4 ~,/1i
,. 1
:5:r~{>
i".
I
~_':I;/!'~)
, ...
Make notes of any questions or problems that hrllJI'
t.-M'\~~ arisen in your practice or study during this lesson. S('I/(/
/L~"" them to your meditation instructor along with YOIII
d responses to these exercises.

tHE. ART Of 5 1LENCE AND TliE LAUe THeREOF.

24
 BARE ATTENTION

I went to the woods

because I wished to live
deliberately; to .front only
the essential facts of life,
and see ifI could learn
what it had to teach;
and not, when I came
to die, discover that
\ I had not lived
- Henry David Thoreau

Lifting Our perception

of the world
is transformed through
the awareness that
we bring to
simple experiences.
- Joseph Goldstein

11,t/I.'"X rIS meditation in motion Stepping

I h, w, t/I.I"g meditation principles can be used with any repetitive Placing

11;1/'.111011, HICh as raising and lowering an arm

25
 INSIGHT MEDITATION: AN IN- DEPTH CORRESPONDENCE COURSE

All we must do
is constantly to create
a little shift from Getting the Most from Your Meditation
the spinning world Walking meditation can provide a bridge between formal sitting practice and your actions out in the world. Here are some
we've got in our heads suggestions to help you carry the mindfolness of walking meditation into your daily activities.
to right-here-now. Practice walking meditation regularly - either before or after yo ur daily sitting meditation, or during a separate
That's our practice. walking meditation session each day.

- Charlotte Joko Beck
It's not so difficult to be
mindful. It's difficult to
remember to be mindful.
- Joseph Goldstein
Apply the techniques of walking meditation to your routine activities during the day. For example, try bringing
yo ur awareness to the movements you make when you open your front door, or the ways yo u hold yo ur fork
when eating.
Be especially awa re of the added distractions that may arise when you practice with your eyes open (as during
walking meditation). Use mental noting to renew yo ur awareness of the movement of yo ur foot and leg.
Experiment with pace. Try walking a little faster; then a little slower. T his will help yo u find the pace that best
supports awa reness . G ive yourself permission to change your pace as necessary.
Regard walking medi tation as a practice in its own right, rather than a break from sitting meditation. Although
it can provide physical relief through movement during lengthy sitting sessions, walking meditation is equally
effective for practicing awa reness. Try to stay continuously mindful as you move from one practice to the next.

26
3
I I ow to Work with Obstacles
Desire and Aversion
I ( ' ' ' O il #3 of Insight Meditation begins our exploration
" I lil l' five traditional hindrances to mindfulness, The
II VI ' ,11"(': :
desire
avers Ion
sleepiness
res tlessness
doubt
I'h is talk describes how the first two, desire
ili ll ,Ive rsion, can distract us from our moment-to-
1III II II l ' II t experience, Simply stated , desire - also
I I IIIIV II as attachment or clinging - is the tendency to
I I \ I (I hold onto pleasant experiences, Aversion (anger,
(1',I',ll'\s io n) is the tendency to push away unpleasant
11( ' 1 il'll ces, In the course of a normal day, most of
I h I I II ou n ter these tendencies repeatedly, This lesson
will help you identify and defuse these hindrances to
clear perception,
The accompanying guided meditation will give
you some tools for working with pain, Physical
discomfort is something we frequently try to push
away, making it a good vehicle for exploring our own
forms of aversion, This meditation guides you gently
through the stages of opening your heart to pain and
discomfort so that they beco me objects of meditation ,
rather than hindrances to it,
Remember that yo u're always free to change
yo ur posture if it becomes too uncomfortable, As
always, you're encouraged to experiment with differ-
ent responses to discomfort, using each response as a
perso nal practice in mindfulness,

Anger, with its poisoned
source and fevered climax,
murderously sweet, that you
must slay to weep no more.
- The Buddha
Not to be attached to some-
thing is to be aware of its
absolute value.
- Shunryu Suzuki Roshi
The truth waits for eyes
unclouded by longing.
- The Tao Te Ching
Lesson 3 Glossary
aversion - hatred; anger;
the tendency to push away
unpleasant experiences
desire - greed; addiction;
the tendency to grasp at and
try to prolong pleasurable
experiences
dharma - any knowable
entity; the truth; the teach-
ing of the Buddha [Sanskrit]
karma -literally, "action"
[Sanskrit] ; the law of cause
and effect
samsara - the ocean of
worldly suffering; the state
of being governed by the
five hindrances [Sanskrit]
28
INSIGHT MEDITAT ION: AN IN -DEPTH CO RRESPONDENCE COURSE
Q & A Session: Desire and Aversion Q: What's wrong with having strong desire or aversion?
Doesn't it make a difference what it is we're desiring
Desire and aversion, the topics of this lesson, are widely or pushing away?
misunderstood in Western culture. Here, Joseph Goldstein
A: The difficulties that arise in our meditation
answers questions about the nature of these emotions and
practice come, not from the object of desire or
how to undo their influence in our everyday lives.
aversion, but from the energy of desire or aver-
Q: When I practice I notice some boredom - and an sion itself. The energy of desire keeps us moving,
even greater fear of boredom. What should I do? looking for that one thing that will finally bring
us irreversible contentment. The energy of aver-
A: Boredom is actually a form of aversion. When we
sion makes us want to separate ourselves from our
truly experience it with the power of mindfulness,
experience, making it impossible for us to explore
we discover that boredom comes from lack of
the present moment with a spirit of discovery. So
attention. We don't like what's happening, so we
it doesn't matter what the object of your desire or
withdraw our attention, which leads to boredom.
aversion may be. The next time these mind states
If we stay with this feeling, it becomes a useful
arise, take the opportunity to explore their nature
signal. We breal< through to a whole new level
and the relationships they create to the experi-
of understanding. By focusing your awareness on
ences of our lives.
boredom as an object of meditation, you can open
your mind and heart to include the fullness of your Q: I often find myself identifying with my emotion~,
experience - including your sense of dissatisfaction believing that they define my experience. T hen I
and flavorlessness. Then you may find that even feel trapped and hopeless. How can I work wi til
the repetitive sensation of breathing can be an these feelings?
amazingly interesting and wonderful experience.
A: Tibetan Buddhists use an analogy I've found help
Q: My knees and back hurt quite a lot when I sit for fu!. They liken the mind to a vast, clear sky. All
any length of time. Isn't pain my body's way of our sensations, thoughts, and emotions are li ke
telling me that I'm doing something that could weather that passes through without affecting thl'
damage it? nature of the sky itself. The clouds, the win ds ,
the snow and rainbows come and go, but beyond
A: There are definitely signals that, like the smoke and
it all the sky remains clear and unperturbed. I .el
heat of a fire, tell us when action is needed. But
your mind be that sky, and let all these men ial
there's also a type of discomfort known as "dharma
and physical phenomena arise and vanish lik(,
pain": sensations we carry with us all the time
the changing weather. In this way, your mi ll d
but don't notice until our mind is stilled through
can remain balanced and relaxed, without gettillg
meditation. Becoming aware of this type of pain
swept away in the drama of every passing stornl.
is actually a sign of progress. When we make it an
object of meditation, we can see past our fear and
avoidance. A good rule of thumb for distinguish-
ing between dangerous pain and dharma pain is to
notice whether the pain goes away when you stand
up and walk. If not, it may be a sign that your
posture is too strained or forced.
 D ESIRE AN D AVERSION

The Five Hindrances anger, and may not see or know how to handle its Satisfaction is a moment
destructive force. of release from the pressure
Classical Buddhism teaches that five mental "tor-
Some contemporary psychologists recommend of wan ting.
ments," or hindrances, are chiefly responsible for
"getting your anger out" by screaming, beating on pil- - Stephen Levine
di stracting our minds from awareness of the present
lows, etc. Others point out that the more we express
Illoment. Again, these five hindrances are:
our anger, the more anger we seem to generate. In
meditation, we work with anger by entering the inner
To set up what you like
desire
averSlOn experience mindfully, without acting it out. This against what you dislike is
sleepiness practice allows us to examine all the components that a disease of the mind.
restlessness make up this particular feeling; and, ultimately, to rec- - The Third Zen Ancestor
doubt ognize that both the experience of anger and the self
experiencing it are constantly changing shape. None
We can't hold onto pleasure,
Desire - attachment, clinging, craving of it is as soli d as it appears.
and we can't keep
III the context of meditation, "desire" refers to the pain away; but
Sleepiness, Restlessness, and Doubt
rutile attempt to hang onto pleasant experiences by
we can be aware.
Ily ing to stop the natural flow of changing conditions. Talk #4 of Insight Meditation examines the last three hin-
' I'h is tendency can manifest in something as innocu- drances in detail. See the accompanying section of your - Sharon Salzberg
( )II S as a fleeting yearning for something we see in a workbook for a further discussion of these mind states.
"hop window - and in states as extreme as addiction.
T he illusion of desire is that we can find satisfac-
Iion by acquiring the thing or person or experience
we crave. The irony of desire is that it can never fulfill
iIS promise. Desire only creates more desire. This is
I'l'cause satisfaction can't be attained through external
" hj ccts and experiences; so the pursuit of desire is
IHl und to end in disappointment. In the process, we
,,I so lose our peace of mind to the continual quest for
111 l' unattainable. Instead ofliving in the immediacy of
II Il' present moment, our minds are constantly darting
,,I IC:ld to a moment of fulfillment that never comes.

Aversion - anger, hatred, guilt

Avers ion tends to manifest in two primary forms: the
" III ward channel of rage, and the introverted channels
l ,j /Car, depression, and guilt. According to Buddhist
I"yL"ilOlogy, guilt serves no purpose but to maintain a
', I. ll c of self-hatred - aversion turned inward.

' I'he outward channel of rage may be perceived

AwAI1 ~ ,vESS Ato/O Jl,/OIolA I/llA /?EAJE5S OF n+" A/(!SI Ntf-
(' I11 powering, but is actually limiting, painful, and
.I ',
OF THE' H//VPRA!lfCA?5 .
,1,llilirating. We become beguiled by the energy of

29
 INS IGHT MEDITATION: AN IN-DEPTH CORRES PONDENCE COURSE

The mind itself is clear Exercises for Working with Pain Exercise #S
and lucid. Its nature is Can you open to pleasant sensation? What is yo ur
These exercises will help you further your exploration of
simply to know. mental attitude to pleasure? (150 words/1 minute)
physical sensations, including pain, in your meditation
- Sharon Salzberg practice. Respond to at least five of the following.
Exercise #6
It's not about having any Exercise #1 Explore the relationship between your body and yo ur
particular experience. The mind. What is the connection between your mental
Bring your awareness to a small area of your body,
practice is about opening to state and the degree of physical pain? (150 words/1
such as a hand or knee. Name the sensations you dis-
minute)
whatever presents itself cover there. (Respond bri eRy)
- Joseph Goldstein Exercise #7
Exercise #2
Relax your body. Move your attention from a one-
The thought o/your mother IdentifY a part of yo ur body that's experiencing pain.
pointed perspective (i.e. focused on the physical
is not your mother. What sensations make up the pain? Name your
discomfort) to a big perspective (i.e. an awareness of
mental reaction to it. (Respo nd bri eRy)
- Munindra your entire body and all the sounds, smells, sensa-
tions, etc. arising from your environment). Describe
Exercise #3
how it feels to shift your awareness in this way. (300
What conclusions are yo u drawing about yourself words/2 minutes)
because of the pain? (150 wordsl1 minute)
Make notes of any questions or problems that hav('
arisen in your practice or study during this lesson. Send
Exercise #4
them to your meditation instructor along with youI'
How does the past figure into your mental attitude responses to these exercises.
to pain ? How does the future fi gure into it? Describe
your experience during med itation when you separate
pain from thoughts of past and future . (300 words/2
( -3 minutes)
l

))
ft 1'--/"
L- '
:/
~ltJGLI"!r ITC~I ;lG-
"----:::J ""HERo

liI"['v>./j
ol/r.
-

.,
(

\
I ~
V/~ srvp"
~,~\Slt~~R'{ ~::f-
tJG .'
tJ'w
." o/Jf .
0
7/11;11<11/6 " RiS\
~ FA LLI ~ C"
-~ /. . . . "
~?/ - --\ (( -~

~(lg~
------ --::=----- ......;

30
 DES IRE AND AVERSION

If we gain something,
l
it was
there .from the beginning.
Getting the Most from Your Meditation If we lose anything,
For most of us, desire and aversion come up many times each day. We become infotuated with a coworker, or find ourselves it is hidden nearby.
yelling at the driver in front of us. The following ideas have helped people since the time of the Buddha to deal with these
discomforting emotions in everyday life. - Ryokan

Working with Desire

Hatred can never cease
Recognize what you can control, and practice letting go of those things you can't. Ending the futile struggle by hatred
against inevitable change releases our energy for more effective and realisti c activities.
Hatred can only cease
Practice generosity. Generosity reverses the energy of desire, freeing us from the endless self-absorption involved
in trying to draw satisfaction inward. Instead, the energetic flow of giving moves outward, towards others. You by love.
may find, ironically, that this natural outflow yields the greatest satisfaction of all. This is an eternal law.
Cultivate gratitude. Instead of seeing our lives in terms of wh3t we aren't getting, we can open our hearts with - The Buddha
joy to all those things we continually receive from our world .
Simplify your life. Ask yourself the question, "What do I truly need in order to be happy?" The practice of
meditation is very helpful in learning to see what is tru ly essential [0 our happiness, and what is simply a web
of illusion spun by the force of desire.

Working with Aversion

Shift your focus from your anger to the suffering of the situation - both your own and that of others. The
Buddhist texts teach that all aggression is a source of pain. Your own angry response will diminish if you can
remember that the other's anger points to a sense of helplessness rhat keeps rhem from pursuing a more effective
course of action.
Free yourself from the role of avenger. If someone has caused harm , they will inevitably suffer - this is the law
of karma (discussed in Lesson #8). "Hatred can never cease by hatred. " By meeting aversion with love, you can
cut the cycle of escalating anger and change the momentum of painful situations.
Practice forgiveness. This is not an abstract, altruistic concept, but a practical self-help strategy. When your
mind is full of anger and hatred, you're the one who's suffering the most. Forgiving those who have hurt you
releases you from a great burden of unhappiness.
Learn to recognize anger, fear, disappointment, and gui lt as stares of aversion. In this way, you can see and
understand your responses in the light of awareness. Although all these forms of aversion may continue to arise,
you can find a place of clarity where they need no longer control you.
Learn confidence in the power of lovingkindness (Lesson #1 1). This isn't a state of weakness or complacency,
but a source of tremendous strength that is more powerful and effective than anger.

31
4
IIntidotes to Distraction

Sleepiness, Restlessness, and Doubt

" ivl-piness, restlessness, and doubt may seem like
1.I\'Iors that arise outside of ourselves and drive our
II V('S , Yet the Buddha included them in his list of the
II \I(' pri mary hindrances to mindfulness - and taught
Ill\ ights and techniques to help us see through them
III Ihe fundamental clarity of our minds.
'I'h is lesson includes a thorough discussion of
1i 1( ',\L' last three hindrances and a guided meditation
111'\ igIl Cd to help you work with them. Be sure to
, h(('k the resource guide at the end of this workbook
111 1 01 her helpful discussions of all five hindrances.
I "I,,'cially recommended are the chapters on the
1lllldr;lI1ces in Seeking the Heart of Wisdom: The Path
III /wight Meditation and The Experience of Insight: A
'11I1I1,k and Direct Guide to Buddhist Meditation.
 I NSI GHT MEDITAnO N: AN IN-DEPTH CORRESPON DENCE COURSE
To understand the nature of Q & A Session: Sleepiness,
water, look at the waves.
Restlessness, and Doubt
- Chinese proverb
It is in the nature of the hindrances that they can feel
somewhat overwhelming at the time we experience them.
In this question and answer session, Sharon Salzberg
demystifies the last three classical hindrances - and offers
effective antidotes.
Q: My sleep iness is stronge r than my mindfulness.
No matter how wholeheartedly I try to watch
my breath, the next thing I know I'm falling off
my cushion .
A: Mter having noted and directl y investigated the
feeling of sleep iness itsel f, yo u can take a few
practical steps to feel mo re wakeful. One is to
change your posture. Get up off your cushion and
take a short, brisk walle If you're sitti ng indoors,
go ourside for som e fresh air. Another thing you
can do is to look at li ght: el ectric light, sunlight,
moonlight, whatever yo u have available. This has
the effect of awake nin g the system. You can also
splash cold water on your face to wake yourself
up. If, after all these efforts, you're still falling
"':... asleep, then it's time to take a nap. Bur it's impor-
'\. ,,-','"' ~ tant to make a sincere effort before coming to that
I~);") ~~ conclusion. Every time yo u give in to drowsiness,
you're strengthenin g the hindrance. Bringing
(z. ).a(;... some kind of energy and resolve to the situation,
without being harsh or angry, is much more help-
,:- ~-Y
L-:...J.,..;'
. ful in the long run.
Q: Are there any specific techniques, like those yo u
just described for sleepiness, that apply to restless-
ness and doubt?
A: In every case, the antidote to the hindrances is
mindfulness. When you penetrate the feelings
and perceptions to simply experience what is,
these qualities cease to be hindrances and become
objects of meditation instead. More specifically,
~m~ ME1>tmTO~ though, you can work wi th restlessness by focus-
ing the awareness on a single object, such as the
breath. Because a restless mind tends to hop from
34
one object to another, this technique produces
serenity by declining to feed the feelings of agita-
tion. We can also make the mind more spac iou .~
by focusing on sounds, for example, or the whole
body. By making the container larger, we ca ll
often more skillfully hold and be aware of thl:
energy of restlessness. In the case of doubt, YOll
can support yourself by having a good conceptual
understanding of the path of insight. Then, whell
doubts arise, you can draw on your intellectu:d
resources and match them to your experience ("0
produce what is traditionally called "verified faith"
(we'll discuss the topic of faith more thorough ly
later on in this course).
Q: I know I'm not supposed to judge, but I oftell
find I'm impatient with myself when I realize 1'11\
caught up in one of the hindrances. Then it's as
though the judgment is a whole new hindrance ill
itself How should I work with it?
A: Actually, judgment is an aspect of the hindrance 01
aversion. So when you fall into self-condemnati ol1 .
you strengthen the body of hindrances altogether.
Try going back to Lesson #3, and see how much
of the material on working with aversion you C II\
apply to this situation. Ultimately, the most useful
technique in working with any of the hindrances i ~
to refrain from identifYing with them. When YO II
examine your experience of judgment, you clis
cover that there is in fact no "me" to blame for rhi ~
condemning mind (we'll explore the concepts 01
"I" and "me" more thoroughly in Lesson #5). Til l'
recognition of impermanence is another powerfid
ally. Like all other thoughts, these judgmen ts ar iSl'
and pass away. They don't define the unchan gil1 g
truth of who you are.

The Five Hindrances, Part II
III Lesson #3, we explored two of the five classical
Illlddhist hindrances to clear awareness. This lesson
(".\"(fmines the last three hindrances:
sleepiness
restlessness
doubt
Sleepiness - sloth, sluggishness
.'i lccpiness during meditation may be caused by many
dlillgs, including:
energy imbalance
resistance to painful experience
In meditation, we try to find the middle way
l,vIween relaxation and alertness. An energy imbal-
.III CC arises when we lean too far in one direction or
IIl L' other. When relaxation overtakes alertness, the
1 l"~ lIlt is often sleepiness. We tend to feel murky, dis-
' tl l1ll ected, "spaced out."
Another frequent cause of sleepiness is resistance
Itl painful feelings. Sometimes, this is an expression
, ,, . Ihe mind/body's wisdom. When suffering becomes
I, l ( ' great, the cloudiness of mind that accompanies
, I'Lpiness helps us to step back a little from our
1. 1i11. At other times, sleepiness can be a habit-driven
.11 IVl11pt to avoid difficult emotions or sensations.
Itcstlessness
I{,.\ tlcssness is the other side of the energy imbalance:
.111 ()veremphasis on alertness, at the expense of relax-
.11itll1. Common manifestations of restlessness are:
physical agitation
obsessive planning
guilt
Sometimes, it can feel extremely difficult to keep
', 1d I I()r the duration of your meditation session. Your
11 11 1h~ yearn to stretch; your neck itches; you want to
I.... k around the room. Although it may feel entirely
I, lt y~ i ca l, this kind of agitation is a manifestation of
I I ... Ill cntal hindrance of restlessness.
SLEEPINESS, RESTLESSN ESS, AN D DOUBT
Mentally, restlessness can arise as a tendency to He who controls the senses
plan your life, your vacation, even your dinner. The
with the mind, and under-
obsessive nature of this pastime becomes clear in the
way it develops, becoming more and more elaborate takes the yoga ofaction
and speedy. Obsessive planning takes you into an with the action-senses, but
imagined world of mental events, removing you from is unattached to the fruits
the immediacy of your present experience. ofaction, he is the best.
Restlessness expressed as guilt arises our of the - The Bhagavad-Gita
experience, familiar to many meditators, of using our
time on the cushion to take a moral inventory. This
can lead to remorse - considered in Buddhist psy-
chology to be a wholesome attitude - or guilt, which
is characterized as destructive. Remorse is a healthy
recognition of wrongdoing, a form of awareness that
opens th e possibility of making amends. Guilt, on the
other kllld, is a form of self-flagellation that tends
to esca late rather than help you resolve your feelings.
Like any other obsessive mental activity, guilt obscures
your experience of the moment you're in.
Doubt - indecision, skepticism
The Buddha taught that no one should believe any-
thing just because it was uttered by a great teacher
- including himself. In this sense, doubt is a healthy
response to new information. It prompts us to ask
the questions that help us find our own way on the IIE.tl.M\ NED MEPff.4To f2.
spiritual path.
Doubt becomes a hindrance when it manifests
as chronic indecision. When faced with a choice, we
have to commit to one course or another. Sometimes,
indulging in doubt is a way of avoiding that commit-
ment - and the risk that goes along with it .
Another way of avoiding commitment is to ana-
lyze it into the ground. This type of skeptical doubt
functions to distance us from the vulnerability of our
experience. We remain standing at the crossroads,
avoiding the potential of making the "wrong" choice.
Skeptical doubt makes it difficult to enter anything -
including the practice of meditation - wholeheartedly.
It abandons us to our mental fabrications, robbing us
of in-depth experience.
35

For us there is only
the trying. The rest
is not our business.
- T.S. Eliot
Lesson 4 Glossary
abhidharma - the Buddha's
teachings on the workings of
the human mind; Buddhist
psychology [Sanskrit]
bodhisattva - liter-
ally, "open-hearted one"
[Sanskrit]; a Buddhist saint;
the Buddha's title before he
became enlightened
sinking mind - a dreamlike
state in which concentration
is stronger than mindfulness
skeptical doubt - doubt
that undermines faith
sustaining attention - a
gentle concenrration of the
mind on a single, present
object; the antidote (0 the
hindrance of doubt
36
INS IG HT MEDITATION: AN IN-DEPTH CORRESPON DENCE COU RSE
Encountering Mara The Buddha was a human being who dedicated
himself completely to seeing clearly, without delusion .
In various spiritual traditions, destructive energies are The fact that he succeeded means that we can follow
personified as demons or other unfriendly spirits. The his example and achieve the freedom of clear seeing.
Buddhist tradition personifies these hindrances as a Like the Buddha, we can learn to remain balanced
legendary figure called Mara, the Tempter. Mara rep- in the face of Mara. Meditation practice can help us
resents all the habits of mind - such as greed, hatred, to see that even the most difficult of assaults on our
and denial - that keep us from experiencing what is equilibrium and compassion are merely impermanent:
actually happening. phenomena, plays of light and shadow that arise and
vanish in the vast space of mind.
Each of us encounters the metaphorical Mara
when we meditate. It may arise initially as tempta-
tion and desire. When we find ourselves thinking,
"Why am I sitting on this cushion doing nothing? I'd
so much rather be doing so mething else instead," we
know Mara is at work.
If we aren't seduced by these temptations, Mara
may become more aggressive. It's at this point that we
tend to feel anger, irritability, and doubt. If we con-
tinue to meditate past these hindrances, Mara grows
more subtle. This is when we're likely ro begin feeling
flushed with pride in our accomplishment. "What a
good meditaror I am! I didn't give in to temptation.
I've gotten past my anger." We find a little clarity, and
we try to hold onto it.
When the Buddha - then known as the Bodhisattva,
or aspiring Buddha - sat down under the Bodhi tree,
he vowed not to arise until he became fully awak-
ened, free of all suffering. It's said that Mara came
and tempted him with desirable sense objects, threat-
ened him with fearful objects, then questioned him
scornfully. "Who do you think you are? What makes
you believe you can attain enlightenment?" The
Bodhisattva responded with a gesture that has since
been replicated in countless works of art. He calmly
reached down and touched the ground, calling on the
earth itself to bear witness to his many lifetimes of dil-
igent, sincere effort to wake up completely. The earth
trembled in response, Mara was vanquished, and the
Bodhisattva sat on through the night. As dawn broke
the next morning, he attained enlightenment.

Exercises for Working with Hindrances
'f'he arising ofhindrances is not a sign ofpoor meditation
practice; it's an inevitable part of our experience, and
/,ence a good opportunity to watch our mental habits and
pfltterns. These exercises will help you become more aware
II/ which hindrances come up most for you, and give you
slime tools for meeting them with mindfolness.
Exercise #1
'I'he classical list of the hindrances includes grasping,
:Iversion, sleepiness, restlessness, and doubt. Can you
recognize, acknowledge, and note each of these as you
l'X perience them? (150 words/l minute)
hercise #2
Make an effort to surround each hindrance with
.Ilceptance. Do you find this harder to do with one of
Il lem than with the others? (Respond briefly)
hercise #3
','he Buddhist teachings say that being lost in the
Ii i11 d ra nces is a state of suffering, rather than of being
"h:ld" (as we might say in the West). What happens
when you revise your relationship to these states in
lilis way? (150 words/l minute)
1':1(cl'cise #4
( 'I.,ssically, each hindrance is said to be transformed
I'l' :I particular factor of the concentrated mind. A list
i 01 I he hindrances and their antidotes follows. Practice
willI each of these tools and describe your experience
( \()() words/2 minutes).
G rasping or desire is said to be transformed by
one-pointedness or steadiness of mind. Desire
makes the mind jump to consider each new pos-
sibility for pleasure: "Should I do this next?" "Do
I need that?" If we sit like a mountain, we can let
the desires arise but not be swayed by them.
SLEEPINESS, RESTLESSNESS, AND DOUBT
Aversion, or striking out at the truth of the pres- The stuckness ofdoubt
ent moment, is transformed by interest. We can't doesn't let the truth
push away what's happening and take an interest
be revealed.
in it at the same time.
- Sharon Salzberg
Sleepiness is transformed by right aim - that
is, don't let the attention become diffuse. Aim
it at the experience of this very moment: "Just
Ifa man will begin with
certainties, he shall end in
this one breath. Just this one step." Don't be
concerned with what's already gone by; neither doubts; but if he will begin
anticipate what has not yet come. with doubts, he shall end in
certainties.
Restlessness is transformed by happiness, or
comfort of mind. Notice that awareness can go - Francis Bacon
anywhere. You can look at a painful experience
with an awareness that is open and free, even
though the object may be painful. This insight
is empowering, and can overcome the sense of
desperation that can accompany restlessness .
Doubt is transformed by sustained attention in
the moment. The mind filled with doubt is a
mind that hovers, uncertain of what to do or
commit to. If we allow our attention to sink
into the object of the present moment - to really
connect with that object, even if it's just a breath
- that attention will energetically transform the
quality of doubt.
Make notes of any questions or problems that have
arisen in your practice or study during this lesson. Send
them to your meditation instructor along with your
responses to these exercises.
37
 INSIGHT MEDITATION: AN INDEPTH CORRESPONDENCE COURSE

The point o/practice

isn't to just suffer;
the point is to develop Getting the Most from Your Meditation
a mind so open that it can The question and answer segment of this lesson offirs several practical ways to work with sleepiness, restlessness, and doubt.
experience great pleasure Here are a Jew more suggestions for taking these meditative practices out into the world.
and great pain with Recognize sleepiness as something we experience in parts of every day. We practice meditation in order to wake
spaciousness, with up. By bringing awareness to the state of torpor, you can gain glimpses into those parts of your world you may
be excluding from the totality of your awareness.
compassion, with
awareness, with energy. If you find yourself losing interest in your surroundings, wherever you are, focus on just one thing. "Just this
sentence." "Just this step." Bring yourself back into the present moment by becoming mindful of those objects
- Sharon Salzberg and events that are actually arising.
Surrender. Let your mind be as restless as it wants to, but stay with it. As with any conditioned phenomenon,
the restlessness will change shape as you watch it.
Recognize doubt as a thought process. It takes form as a string of words. Drop below the words to your actual
experience, and you're likely to encounter the subtle fear and resistance from which doubt can arise.

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38
5
Working with Perception
Concepts and Reality
Wh3.t is "reality"? If perception isn't necessarily a reli-
.!l lic tool for determining the nature of reality, then
II() W do we go about finding truth?
I n Lesson #5 of Insight Meditation, we investigate
I hvsc questions and learn some routes to answering
lil (, 111 tor ourselves. The talk, "Concepts and Reality,"
I ' \ Il I() res the difference between seeing things as they
. 11 ( . :I nd being lost in the appearance of things. This
"i .\l'lI ssion offers valuable insights into the practical
actions we can take to free ourselves of limiting con-
cepts that obscure our direct experience of reality.
In the guided meditation, we deepen our prac-
tice of mindfulness through the act of eating. The
very routine nature of this everyday activity makes
it an ideal vehicle for becoming more fully aware
of the difference between actual experience and our
ideas about it.

A chair is mostly empty
space; yet we sit on it.
- Joseph Goldstein
We live in illusion
and the appearance
of things. There is a reality.
We are that reality.
When we understand this,
we see we are nothing,
and being nothing, we are
everything. That is all.
- Kalu Rinpoche
All we are is the result of
what we have thought.
- The Dhammapada
Lesson 5 Glossary
anatta - selflessness; insub-
stanriality [Pali]
beginner's mind - a mind
that is open to the experi-
ence of the momenr, free of
conceptual overlays
nirvana - the cessation of
suffering; enlightenmenr
[Sanskrit] (nibbana in Pali)
40
INSIGHT MEDITATION: AN IN-DEPTH CORRESPONDENCE COURSE
Q & A Session: Concepts and Reality
The distinction between concepts and reality can some-
times be confusing. In the following discussion, Joseph
Goldstein clarifies some finer points of this distinction.
Q: You've said that concepts aren't bad, that they're
actually useful in many senses. Yet you seem to
come down heavily in favor of reality. How can
I use concepts without letting them distort my
perception of reality?
A: Reality occurs on many different levels. One
of them is the co nventional level on which we
function as a "man" or a "woman," in which we
differentiate the green traffic light from the red
one. We need to usc concepts like these; bur it's
helpful to recognize that there's another level of
reality that arises directly out of our experience.
Often concepts ari se so quickly and seem so solid
that we miss our direct ex peri ence. When this hap-
pens, we take as unchanging that which is always
in flux; as desirable that which is actually bringing
dissatisfaction; and as "self" that which is insub-
stantial and empty of self. That is ignorance.
Q: If the notion of a foot or a leg is a mental fabri-
cation, then what is it that ca uses pain when it's
broken , that develops blisters if r wear shoes that
are too small?
A: In the Buddhist tradition, th ere are four so-called
"ultimate realities" - ultimate, not in a meta-
physical sense, bur simply because they can be
experienced directly. These are the physical uni-
verse, which comprises the four elements of water,
earth, air, and fire; consciousness, or our capacity
to know the object of our awareness; mental fac-
tors, which are defined as the qualities of mind
that determine our relationships to the objects of
consciousness; and nirvana, or the experience of
freedom. The words we use descriptively (includ-
ing "foot" and "leg") are concepts we use to point
to the reality. There's no sensation called "foot,"
bur language or concepts can direct us to experi-
ence, in the same way that a finger pointing to th e
moon can lead us to look at the moon. We jusl
don't want to confuse the finger with the moon .
Q: How did we get so far away from seeing the "ult i-
mate realities" you describe? How did we get w
entangled in conceptual thinking?
A: We're driven by the forces of ignorance and desire.
Ignorance is that mind state in which the realilY
of experience is obscured; and desire, as we'v('
discussed, is the tendency to abandon the rea lil y
of experience in favor of an imaginary world. Til\'
Buddha taught that ignorance and desire haw
been driving us since beginningless time. 1 'Il \'
antidote is to pay attention to the truth of 0111
experience in this moment. That's the direct lilll(
to the real truth of existence.
The Myths of Time, Place, and Self
Concepts become obstacles to clear seeing when WI '
identify with them as solid, unchanging rea liI i('",
Many concepts are deeply ingrained in our mind",
creating a world of perception that has little to dll
with our actual experience. Three of the most IWI
vasive and limiting concepts are the notions of I illll',
place, and self.
Although we know that "time" is an ani/II I,d
construct, most of us take this concept very serioll \ I).
We label our experience of memories and reflcel illm
"past," and behave as though these thoughts aelll:lIl }
represent something solid that exists continuolI "I),
behind us. Similarly, we plan and imagine a "fllllll l',"
on which we project all manner of expect:1I illll ~,
hopes, and fears. In fact, the thoughts of both " 1',1'd "
and "future" are happening right now. When Wl' I.d\ 1
them for reality, we get stuck in past traumas ,llId
triumphs, burdened by anticipated problems, ,1I1t1
misled by projected outcomes.
The idea of place is another example of a COll i 1'111
we take very seriously. A young Greek womall 11,11,. II
 CONCEPTS AND REALITY

slOry about traveling to India. One day, she came across Exercise #1 We should take care not to
:1 desert border crossing: a dry riverbed, spanned by a make the intellect our god;
Choose a food such as a raisin. Place a small handful
la rge iron bridge. Half of the bridge was painted red,
on a surface in front of you. Describe how it looks and it has, of course, powerful
Ihe other half green. In the middle of the bridge was
smells. (Respond briefly) muscles, but no personality.
,I great iron gate. There was nothing else out there but
Ih is huge, red and green bridge with its locked gate. - Albert Einstein
Exercise #2
When anyone wanted to cross from one "country" to
Ihe other, the guards on one side of the bridge called to Pick up the piece of food. Feel the sensations associ- The whole sense of ']" is
I IlOse on the other side and both walked up to the gate. ated with lifting your arm and touching the food.
a mental construct. Even
' I 'hen, at the same moment, they turned their keys in What do you experience? (Respond briefly)
til e lock. The gate opened, and the young woman was a glimpse of this is a relief
.Ihle to cross the border. Many of the tensions and hos- Exercise #3 - Joseph Goldstein
li lil"i es in our world today are founded on the notion
How do you experience feelings of pleasantness and
Ihat such borders exist, separating "my country" from
unpleasantness in chewing the food? (Respond briefly)
"your country." In fact, the planet doesn't naturally
Il"cognize such divisions. They exist only as concepts,
Exercise #4
il ll which we build great, elaborate structures that limit

(II II' freedom. Notice th e impulse to take another mouthful before

the first is done, if that arises. What is your experience
Perhaps our deepest and most persistent concept
of this? (Respond briefly)
I. . I he notion of self: the idea that a permanent entity
n ists as the essence of our being. As we meditate, we
Exercise #5
di scover that "self," "I," and "mine" are mistaken ideas
.Irising from our identification with different aspects of What mental and/or emotional states are you experi-
Ill l' mind/body process. Many of the world's problems encing as you eat? (150 words/l minute)
,Irl" born from our attempts to justifY and defend this
11 11 :lginary, separate self This can be seen as the source Exercise #6

~~
t Ii' our personal suffering as well.
What thoughts, self-images, and judgments arise as
It is important to remember that these concepts, you do this exercise? Briefly describe each of these three
1.... well as many others, serve useful functions in our phenomena, for a total of 150 words or 1 minute .
II VlS. If we remember, though, that they are constructs
tli' our minds, then we can use them when appropriate
Malee notes ofany questions or probLems
that have arisen in your practice or \ \
f\
hut not be imprisoned by them.
study during this Lesson. Send them
to your meditation instructor aLong
with your responses to these exercises.
Eating Exercises
1 '~/l ing
11/ 0,1'1
is an acttvtty we undertake so often that for
of us, it's become rote. We might not even notice ~JL: 1
III //{it we're eating, or whether we've had enough. Use
~ ~1r
ti,l' iI/Lowing exercises to sharpen your awareness of this
1'I11'r)'day activity. Respond to at Least five of them. FloM f/lJLE, To WHOLENeSS.

41
 INSIGHT MEDITATIO N: AN IN-DEPTH CORRES PONDENCE COURSE

Since everything is but

an apparition, perfect in
being what it is, having
nothing to do with good or
bad, acceptance or rejec-
tion, one may well burst
out in laughter.
- Long Chen Pa
The more we practice
carefol attention, the more
it becomes our habit
of mind, and we find
that the awareness then
l__
Getting the Most from Your Meditation
Distinguishing concepts from reaLity is a practice that moves beyond the meditation cushion and out into every area ofour Lives.
Here are some suggestions that can help you stay in touch with direct experience beyond the formaL meditation environment.
When you find yourself confused by any situation, return to your immediate experience. What are your physi-
cal sensations? What can you see, hear, smell, touch? Practice recognizing the difference between this aware ness
and interpretations or judgments arising in your mind.
The Buddha taught that three mental factors are the roots of all unwholesome activities: greed, hatred, and
delusion. Happily, there are also three wholesome roots of mind: generosity, love, and wisdom. Cultivati ng
these qualities helps to bring clarity to our minds, drawing us closer to a fuller understanding of the truth.
You'll find practical suggestions about developing the three wholesome roots of mind throughout this course.
"Wrong view" is the mental factor that wrongly identifies with the changing elements of mind and body as being
self; as belonging to "me." We defuse the energy of this false concept by practicing mindfulness in every moment,
_W~h every experience. We can return to mindfulness as soon as we realize we've been lost in concepts.

comes into our activities

at whatever speed we are
doing them. The slowing
down is simply a training
for us, in order to get
into the habit of
mindful attention. Ti" concept of "time, .. as represented by tbis sU/ldial at IMS
- Joseph Goldstein

8''l~:
9 - if i -2-3 '10-1

42
6
The Four Noble Truths
Suffering
I'he Buddha taught that suffering is intrinsic to the The guided meditation on part two of this lesson
IlIlm an condition, This teaching has been widely takes you through a gentle encounter with suffering,
Illisinterpreted, giving Buddhism an undeserved repu- and offers three practical approaches to working with
1.11 ion for fatalistic pessimism. But the Buddha wasn't it on the meditation cushion.
I ('Commending suffering - only pointing out the truth
In this segment of your workbook, you'll find
" i' iIS existence. Until we look honestly at the reality of
a bri ef summary of the Four Noble Truths - the
'ddk ring in our lives, we can't take the necessary steps
Buddha's fundamental teaching - and a discussion of
I" l'l'ce ourselves from its thrall.
the three types of suffering. Th e question and answer
Talk #6 helps you explore the rol e of suffering in session included with this lesson will address ques-
own life, and offers some classical teachings on
\ ''' 111' tions about the role of pain in your own ljfe,
IIIlW to transform it into the experience of freedom.
 INSIGHT MEDITATION: AN IN-DEPTH CORRESPONDENCE COURSE

Tis the self by which Q & A Session: Suffering sion, always. If you're trying to convince your
we suffer. patients that they aren't dying, or encouraging
We all suffer and watch the suffering ofothers. Some ofus family members to avoid the truth, that might
- The Buddha
dedicate our lives to easing pain. In this session, Sharon interfere with your own practice of truthfulness
Salzberg answers some of the questions that arise when and courage. But to offer compassion and empa-
Struggle is ego. we begin to notice and work with this basic quality of thy to those who are suffering expresses the fact of"
- Chogyam Trungpa, existence. our shared experience, our interconnectedness.
Rinpoche
Q: I get pretty depressed when I contemplate the Q: Why do we suffer? I understand what you've said
truth of suffering. Most of the time, I prefer not about the origin of suffering being attachment,
to read newspapers or watch the news, because but I'm wondering what the purpose of pain is ill
it makes me feel unhappy and helpless. Are you the grand scheme of things.
saying that I should force myself to look at all the
mayhem in the world around me?
A: I once heard a story about a Tibetan teacher who
visited San Francisco soon after the earthquake
A: You don't have to watch the news to be aware of that hit during the World Series. His Holiness tlw
suffering. The pain of existence presents itself to Dalai Lama had also just been in the Bay Area. A
you every day, in the form of illn ess, losses of all student asked this teacher what the message was ill
kinds, frustrations, unfulfilled longings ... the list all these momentous happenings. The teacher said,
goes on and on. There's plenty of suffering right "If a vase falls off a table and breaks, the message
in front of us , without havin g to go looking for is: it's breakable." The point is that maybe we call't
it. And that's where we start: by recognizing and know the "grand scheme of things." All we know,
acknowledging the unhappiness and dissatisfac- for sure, is that suffering does exist in this momen t;
tion in our own lives and those of the people and and our job is to bring as much wisdom and conI
other beings around us. passion as we can to all that we encounter.
As for getting depressed by it - the Buddha
pointed out to us the cause of suffering and how
to release ourselves from it. There actually is a
path to freedom, and we can walk that path right
this minute. So with that perspective, the recog-
nition of suffering can motivate us to explore the
means to ending it.
Q: As a hospice worker, I spend most of my time
trying to relieve suffering - not just in my
patients, but also in their family members and
other loved ones. Am I interfering with their spiri-
tual development by somehow buffering them
from the truth of suffering?
A: The Buddha never said that we had to be lost in
our suffering; just that we should understand and
accept the fact of its existence. The appropriate
response to suffering is awareness and compas-

44
 SUFFERl N G

The Three Kinds of Suffering It's very easy

to be unconscious.
C lassical Buddhist texts identifY three categories of There's nothing easier,
human suffering:
in a way. It takes
painful experiences something very compelling
change to turn around,
conditionality
to turn away from all
The Suffering of Painful Experiences of the easy answers.
'I'h is is probably what most of us think of when we - Sharon Salzberg
Ihi 11k about the pain of existence. It includes all kinds
or physical, mental, and emotional discomforts, like
.~ i ckness, rage, addiction, and so forth. This kind of
.\ 11 frering is the consequence of having a physical body
.llId a human mind. WM IA IY' IN 5VNH4T LPO K//V6- INro mE CYE'5 OF Ji<;ATIf.

The Suffering of Change

( >rdinarily, we spend much of our lives trying to
, reate an unchanging, permanent pleasure state. Our

, ~.,.~
~
' Id ture supports this pursuit, most noticeably through

~ f\
"dvertising that promises an end to pain through r / A v,
In :lte rial consumption. Yet the truth of existence is , '"1 ~ j \ j '~-
Ihat: all things and experiences are transitory. We

l~
, reate suffering for ourselves whenever we try to avoid
litc inherent uncertainty of our lives. "
The Suffering of Conditionality
I.vcrything in this world comes into being through a
\' (':I \
IOlllbination of conditions. Just as it takes a certain '(

, ,. Il stellation of humidity, sunlight, and angle of vision

Iii create a rainbow, all the phenomena we experience
I
( \ '"
incl uding our "selves" - are merely sets of chang-
Ing co nditions. Whenever we try to grab onto some
1,ll l'll o menon and solidifY it as a single, unchanging
\ I

~
,'III ilY, the natural order of things inevitably thwarts
11 11 1' d fofts.

0PENINt;. up TO WHAT IS p'l 'tJ F U/...

IRVTH "1 AY BE HAR D TO rACE SIfT" W'~L. NC:VER HM./'v1 II,)

45
 INSIGHT MEDITATION: AN IN-DEPTH CORRES PONDENCE COURSE

Seeing the truth will never The Four Noble Truths
harm us. Never.
The central gem of the Buddha's teachings is known as
It will only free us.
the Four Noble Truths. These four axioms are:
- Sharon Salzberg
the existence of suffering
the origin of suffering
My experience is what
the end of suffering
I agree to attend to. the path to the end of suffering
Only those items I notice
shape my mind. The Existence of Suffering
- William James The world is full of hunger, illness, loss, and change.
Yet, somehow, we manage to live much of our lives
denying these facts. Like chi ldren playing in a blazing
house, we distract ourselves with momentary pleasures
and ignore the heat and smoke surrounding us.
In the legend of the young prince who later
became the Buddha, four enco unters woke him up to
the truth of human suffering: he saw an old person,
a sick person, a corpse, and a renunciate. Our culture
works hard to sweep people like these off our streets,
so we don't have to see them.
The Buddha's first nobl e truth is that pretending
in this way doesn't help us. No matter how we try to
whitewash our experience, the body will age, decay,
and die. Meanwhile, we co ntinue to endure the pain
of greed, hatred, and delusion. Essentially, the first
noble truth encourages us to face the reality of our
existence.
The Origin of Suffering
Why do we continue to increase our suffering by avoid-
ing the truth? The Buddha taught that four attachments
keep us bound to our own pain. These are:
(We'll explore these four fields of attachment furth cr
in a later lesson.)
Thus, the origin of our suffering is the des i1\ '
for pleasure and the attachment to a set of concepl s
designed to boost our sense of security.
The End of Suffering
Lest the first two noble truths discourage us, r1w
Buddha also taught that we are definitely capable oj'
putting an end to our suffering. He described two
levels of nirvana, or freedom: momentary nirvana, ill
which we're able to tame the forces of greed, hatrcd ,
and delusion in the moment; and a more ultim;l l ~'
form of nirvana - a state described as the comp!cl\'
ending of the burden of suffering.
According to the Buddha, there is no higher ha l)
pi ness than peace. This is the meaning of the Th i I't I
Noble Truth.
The Path to the End of Suffering
The method for ending our suffering isn't a mystcri
ous rite. It involves neither self-mortification 11 01
self-indulgence. The Buddha's path is not onc (II
extremes; hence, it's called the Middle Way.
The teaching of how to release ourselves fro II I
the burden of suffering is the Noble Eightfold P:ldl
(described in the Introduction). Following this pa
requires mindfulness and awareness - qualities WI'
I"
cultivate daily through our practice of meditation .

Lesson 6 Glossary attachment to sense pleasures

dukkha - suffering
[Sanskrir]; rhe pain rhar
arises our of rhe ungovern-
able narure of evenrs
attachment to our opinions and views
attachment to rites and rituals, at the expense of
genuine spiritual experience
attachment to our belief that we exist as a solid,
permanent self

46
 SUFFERING

Exercises for Working Exercise #5 Great is truth, and strong

with Emotional States Choose any emotion that arises during meditation. above all things.
Notice how it began and what preceded it. Was there - 1 Esdras
bnotions are part of the human condition. In vipassana a thought or image that triggered this particular state?
practice, we don't attempt to eliminate or manipulate (150 words/l minute)
I hem - but rather to bathe them in the light ofawareness
Ye shall know the truth,
so that we can see them for what they are: passing moods and the truth shall
Exercise #6
I I nd fielings. Practicing in this way, we can loosen the make you free.
influence of changing emotional states on our behavior Most feelings pass or alter in a minute or two. Sometimes
- Jesus, The Gospel
find peace of mind. The following exercises will help you they grow stronger; sometimes they dissolve, or change According to St. John
create more space around your emotional experiences. into different feelings. Anger, for example, may dissolve
Nespond to at least five of them. into sadness, then into regret, then into resolve. Choose
an emotion arising in your sitting practice and observe
Exercise #1 what happens to it. (150 words/l minute)

When you scan your inner emotional landscape, Exercise #7

what feelings do you notice? Do you feel happy? Sad?
Ibceful? Excited? (Respond briefly) Practice exercises #2-6 above with at least three differ-
ent feelings. Describe your experiences. (300 words/2
Exercise #2 minutes)

( :hoose the feeling that seems strongest and investigate Malee notes of any questions or problems that have
iI. What bodily sensations accompany this feeling? Do arisen in your practice or study during this lesson. Send
you sense a tightness in your throat or chest? Warmth them to your meditation instructor along with your
()I" pressure in your stomach? Sensations elsewhere in
responses to these exercises.
your body? Describe your experience. (150 words/
1 minute)

I':xcrcise #3
( [(.."15 CAN DO
W hat is the energetic nature of the feeling? Does it 1 , I r,
V'HIY CAN r you)
IHoing with it a sense of aloneness or isolation? Does
i1 hring with it a sense of connection to others? (150
lVords/l minute)

h crcise #4
1 )() you notice any resistance to this emotional state?
I, 1here any condemnation or pushing away associated
lV ilh it? Do you notice a tendency to cling to it, want-
I ll g ir to stay? (150 words/l minute)

...-,

47
 INSIGHT MEDITATION: AN IN-DEPTH CORRESPONDENCE COURSE

That's why we practice

meditation: to live
and be in harmony Getting the Most from Your Meditation
with the truth; not to Because it clears away mentaL obscurations, meditation practice may make us more keenly aware ofsuffiring in the world.
be apart from that. Here are some suggestions on how to bring your new awareness ofpain onto the path offreedom.
To be apart from Practice maintaining your awareness of suffering. We're typically conditioned to brush discomfort under the
the truth of things - rug; to trivialize or ignore the pain in the world, lest it penetrate and wound our hearts. Developing the dis-
cipline of awa reness in this difficult area opens up a realm of insights and choices that aren't available to us
now that's real loneliness. otherwise.
- Joseph Goldstein When you do something that creates suffering for yourself or another, acknowledge what you're doing. The
pervasive myth that "ignorance is bliss" is not supported by Buddhist teaching, which holds that even a harmful
Pain will be born act is mitigated by awareness. When we cause suffering without understanding what we're doing, our ignorance
actually compounds the damage.
from that look cast inside
yourself and this pain Recognize your limits. Awareness is never cultivated through force. Sometimes you may find yourself back-
ing off from painful experiences for a while. Practice being gentle with yourself, never ceasing to watch what
will make you go happens as you approach and withdraw from the source of suffering. As with any object of awareness, it will
behind the veil. inevitably change as you work with it.
-Rumi

If
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48
7
Practicing to See Things as They Are

Delusion
, I 'he topic of this lesson's talk is delusion. We all suffer
I rom delusion, which actually means "not seeing
I Ii ings as they are." In this sense, delusion can be taken
I .. he the opposite of vipassana, or insight.
Lesson #7 explores the ways our minds create
,1"lllsion, and how we can recognize and transform
diose tendencies through awareness. The guided med-
1I ,llion works with thoughts and images - phenomena
I 1i :11, when met with mindfulness and acceptance, can
'I< III rish the "wise attention" necessary for freeing our-
.dves from the bonds of delusion.

Reality is the leading cause
ofstress amongst those
in touch with it.
- Jane Wagner
We're not talking about
trying to stop the thinking
process, but rather to be
aware that we're thinking,
to know what we're feeling,
as it's happening.
- Sharon Salzberg
The unleashed power
of the atom has changed
everything save our
modes of thinking.
- Albert Einstein
Lesson 7 Glossary
koan - a Zen Budd hist
teaching riddl e that can't be
solved via reason o r logic
(such as "what is the sound
of one hand clapping?")
[Japanese]
moha - li terally, "to be
stupefied" [Sanskrit]; a state
of fai ling to see things as
they are; delusion
sampajanya - clear com-
prehension [Sanskrit]
wise attention - attention
acco mpan ied by mindful-
ness; seeing things according
to their true nature
50
INSIGHT MED ITATION: AN IN- DEPTH CORRESPONDENCE COURSE
Q & A Session: Delusion
It's the nature of delusion that we can easily become
deluded about it. In the following question and answer
session, Sharon Salzberg helps to unravel the confusion
that can sometimes compound our experience of not
seeing clearly.
Q: Doesn't delusion, by definition, inh ibit clear
seeing? When a perception arises, it seems to me
that delusion distorts my awareness of it from the
very beginning. How can I protect my awareness
from this force, so that I can see it coming before
it clouds my vision?
A: Nothing is more powerful than the force of aware-
ness. If you sincerely bring mindfulness to the
experie nce arising in the moment, you'll be able
to be aware of what's happening without distor-
tion. When you notice feelings of fogginess or
vagueness, you know that delusion might be at
work. The trick is to keep coming back agai n and
again to the practice of mindfulness.
Q: Yo u said that drugs otherwise considered dan-
gerous might not be so for a person in terrible
pain who's terminally ill. You could apply that
same logic to just abo ut any fact or opinion.
Isn't that exactly how politicians confuse us
abo ut where they stand on the issues? Isn't it
important to declare sometimes that something
is wrong or unjust?
A: The idea here is not to become wishy washy, or to
shrink from taking right action whenever appro-
priate. Rather, the danger is one of becoming lost
in our point of view without seeing clearly and
distinctly what it is. If you see clearly that a situa-
tion is unjust, you should definitely respond to it
as skillfully as yo u can. But your response comes
from an open and loving heart and a full sense
of what's happening - not from a mind bent by
rigid opinions, that's disconnected from what's
actually happening.
Q: I think I may be among the one in six people yO Il
mentioned who can't feel their feelings. Do YO II
have any advice for me?
A: A Japanese teacher was asked to write down thl'
highest wisdom. He wrote: ''Attention, attention .
attention." When a student asked him what that
meant, he simply said, ''Attention means attcil
tion." It's actually very simple. The more you C lil
bring your experience into the light of aware ness .
the more you'll begin to recognize that you do
have feelings, and to track the ways those feeling~
inform your actions and behavio rs.
You might also want to review the previ()l1 ~
lesson, on sufferi ng. You may find the guid ed
meditation on emotional states especially help
ful to you in learni ng to identify and work wil h
your feelings.
Exercises for Working
with Thoughts and Images
Thoughts and images very often arise in our minds. '(hi,
is not seen as a problem, but rather as an opportunity III
practice awareness. These exercises will help you to use Ih
thoughts and images that present themselves as objects 11/
meditation. Respond to at least five ofthe following.
Exercise #1
Resolve for five minutes to let your mind appear .1'
a blank screen. Watch carefully for thoughts to ari ,\\'.
They may come as images, words in the mind. (II
both together. Some thoughts may arise as, or wilh . 01
feeling or kinesthetic sense. Describe your expericnl'I'
(150 words/l minute)
 DELUSION

Exercise #2 Exercise #7 By not quite accepting,

Now experiment for five minutes with counting your If a particular thought seems to be returning a lot, because they do not please
(houghts. Mter you notice and count each thought, expand your field of attention to notice whatever us, things that are so,
wait and watch the blank screen until the next one emotional state may be feeding it. Unseen feelings we spend our entire lives
,ll"ises. Remember to count even the most subtle are part of what brings thoughts back again and making meaningless
(houghts (like "It's so quiet in here"). The purpose of again. For example, anxiety often fuels future plan-
gestures somewhere
(h is exercise is not to form a judgment about ourselves ning. At first the emotions may be half hidden or
\)1" how much (or little) we think, but to observe the unconscious, but if you pay careful attention, the next door to reality.
(hought process mindfully, without getting lost in each feelings will reveal themselves. - Nan Shin
\ (OI"Y. Describe your experience. (150 words/l minute)
Use the sensations in the body to help guide
the attention to whatever emotions may be present It's the quality
Exercise #3 of our awareness
(watching tension in the chest, for instance, may
What kinds of thoughts predominate in your mind? uncover sadness). Begin to note whatever emotions that will determine
Words, pictures, those arising with a kinesthetic sense, you see as a way of acknowledging them. Describe the level ofdelusion
( 'I" a combination? (Respond briefly) what happens. (300 words/2 minutes)
or the level of insight.
Fxercise #4 Exercise #8 - Sharon Salzberg

II ' images are ansmg, try to note them as "seeing."
I )0 they grow brighter, fade, break apart, move closer
(llgether, or stay the same? (150 words/ 1 minute)
I': xercise #5
( :.111 you note particular types of thoughts as "plan-
lIill g," "remembering," "judging," "loving," etc.?
( I 'i 0 words/ 1 minute)
I ':xercise #6
( ',Ill you create a compassionate, humorous label for an
lIl \istent thought? We call repetitive thoughts the "Top
1(-11 Tapes," because like songs on the radio, they play
II I\" sa me themes over and over again. Try labels like
If you experience repetitive pain or a difficult mood,
expand your field of attention to the thoughts, sto-
ries, or beliefs that may be feeding them. When we're
mindful , we may find a subtle level of self-judgment
or a bcliefabout our unworthiness: ''I'm not as good as
everyon e else. I'll always be this way." These thoughts
can actually help perpetuate the pain or unhappiness.
Observe the effect of thought on the body and emo-
tional state. (150 words/ 1 minute)
Malee notes of any questions or problems that have
arisen in your practice or study during this lesson. Send
them to your meditation instructor along with your
responses to these exercises.
~
~ I~v
1.../,-""

r~\ c;J~iL/
~:
"' I 'he Martyr Tape," "The I Blew It Again Tape," "The
h ',ll" of the Dark Tape," "The Great World Teacher
I :IPC," and so on. Be lighthearted with these labels.
Wl' can see our tapes as conditioned forces that don't

~~""'
11. 1Vl' to be taken so seriously. We can greet the repeated

IIII"L'CS arising in our minds with friendliness and an

" l )l' ll heart: "Oh, it's you again - 'The Mad Scientist

I ''I ll.' Hello!" Experiment with this technique and

I h'Tibe your experience. (300 words/2 minutes) TiI /'illtlf) /5 1+ /VI1I1/(HIAiI/- AtIIMAL-

51
 INSIGHT MEDITATION: AN IN-DEPTH CORRESPONDENCE COURS E

To meditate upon think-

ing is simply to be aware as
the thoughts arise that the Getting the Most from Your Meditation
mind is thinking, without Delusion operates in both gross and subtle ways throughout our daily experience. The following suggestions wiLL support your
getting involved in the efforts to recognize delusion for what it is, and to see past it into a more clear experience of how things are.
content of the thought; not Experiment with how it feels to not be attached to opinions. For one day, resolve to let go of judgments and
getting involved in a train conclusions. Recognize when your point of view is not resting on an actual experience, but is simply an opin-
ion. Pay attention to the quality of this day, and to the ways in which it differs from other days.
ofdiscursive association.
When you experience confus ion, practice stopping what you're doing long enough to step back and look at
- Sharon Salzberg the bigger picture. Often, our confusion comes from too narrow a vision. When we can see the context of our
experience, clarity frequently follows.
Question assumptions. A good place to look for unquestioned assumptions is in cliches, such as "the golden
yea rs" or "the painful truth. " Ask yourself whether the years referred to are, in fact, golden; whether the truth
in this case is painful. Exp lore how such assumptions affect your experience when you examine them and when
they remain unexamined.

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52
8
The Fruits of Our Intentions

Karma
"'rrrrna means "action." Just as a rubber ball thrown
.11 J wall will bounce back, every skillful, unskillful,
or neutral action we perform generates an inevitable
l Ililsequence. The law of karma clarifies how these

I Il nsequences are created and compounded through-

II l1 t our lives.

Talk #8 explores the karmic law of cause and effect

.1.\ we experience it every day. The accompanying
),, 11 icl ed meditation examines a closely related phe-
IIOl11enon: the intentionality that precedes any action.
Mindfulness of our own intentions before we act,
.!lld awareness of the karmic fruit of our actions once
lilLive been performed, have the effect of broadening
" llr field of choice as we work to purify and transform
,)I I r own actions.

Show up.
Pay attention.
Tell the truth.
Stay open to the outcome.
- The Fourfold Path
to Enlightenment of
the Zuni people
Seeing the truth of
impermanence contains
the potential for freedom .
- Joseph Goldstein
Lesson 8 Glossary
"about to" moment - the
moment before we act, in
which we recognize the
intention to act
brahma - best; high est
[Pali]
brahma-viharas - "best
abodes" [Pali]; the four
mind states said to create an
ideal quali ty of experience
deva - a celestial being
[Sanskrir]
realms of existence - rhe
six srares of exisrence rhar
describe rh e Buddha's
cosmology
54
INSIGHT MEDITATION: AN IN-DEPTH CORRESPONDENCE COURSE
Q & A Session: Karma not mangoes, a loving act ends up bearing lovi ng
fruit - and hateful acts produce hateful fruit .
Teachers from Gautama Buddha to His Holiness the Dalai
Some people take this understanding - thaI
Lama have stressed the importance ofunderstanding karma.
there is actually no self behind our actions - 10
In this question and answer session, Joseph Goldstein speaks
discount our responsibility for the things we do .
about this crucial and profound teaching.
But karma is a powerful force that inevitabl y
Q: I don't believe in reincarnation, so it's hard for makes itself felt. We need to couple our under
me to buy the view that I'm reaping the karma standing of selflessness with very mindful and
of actions I performed in a previous life. It's even respectful attention to our actions and th ciI
harder for me to believe that innocent children karmic fruit.
are suffering because of something they did before
Q: Do animals have karma?
they were born.
A: Yes. Most animals don't recognize and work wil"
A: You don't have to believe in reincarnation to
their karmic situations. This is why the Buddhi ~ 1
experience the effects of your actions. When you
teachings regard human birth as very precioll.\ .
extend generosity and lovin gkindness toward
We have the ability to discriminate between skill
others, it comes back to you. When you approach
ful and unskillful, wholesome and unwhoieso lll l'
the world with aggression or grasping, you feel
acts. The force of karma operates wherever th c.:n'
the effects wh en you're aware. The important
is consciousness and intention. But only wh l' 1I
point here is not wh ere your present suffering
mindfulness is present do the choices necessary
came from so much as wh ere you're going to take
for liberation come into play.
it from here. From this point of view, whether or
not children suffer karma from previous incarna-
tions is also a som ewhat acade mic question. What
counts is how you approach the situation right The Four Brahma-Viharas
now. The appropriate res ponse to suffering, what- Brahma-vihara is a Pali term meaning "heavclIl
ever the cause of it, is co mpass ion. abode" or "best home." The Buddha taught that pr:l l
Q: If, as you've said, there's no co ntinuous, solid self, ti cing th ese four qualities leads to "the liberatio ll III
then what is the vehicle for karma? Who is it who the h eart which is love. " The brahma-viharas are:
experiences the consequences of previous actions?
lovingkindness
A: What we call "self" is actually a process made up compassIOn
of many elements, all of th em in continual flux. sympathetic joy
T he Buddha referred to us as "actions without equanimity
an actor, doings without a doer." Within this
non-personal process, our actions are like seeds Lovingkindness
that are planted and transformed by the shifting
The Pali word for lovingkindness is metta. Mell i
patterns of our lives. Some seeds are cultivated
closely translated, metta means both "gentle" - as ill II
and nourished; some lie dormant for lifetimes,
gentle rain that falls indiscriminately upon everyl hilil',
until the exact combination of conditions arises to
- and "friendship." Thus, metta refers to a slead )l,
germinate them. In every case, the fruit will bear
unconditional sense of connection that touches 11 11
a direct relationship to the seed. Just as an apple
beings without exception, including ourselves.
seed eventually brings apples into the world, and
 KARMA

Compassion The Human Realm It's important not to

Compassion is our caring human response to suffering. The human realm represents a bridge berween the underestimate the power
' rhe compassionate heart is non-judgmental. It recog- suffering of the lower realms and the experience of ofsmall actions.
n izes all suffering - our own and others' - as deserving freedom. In this realm, we're able to cultivate more - Joseph Goldstein
of tenderness. wholesome states of mind, creating a path to libera-
tion from suffering. It's said that the combination of
Thoughts don't need to
Sympathetic joy pain and pleasure we experience in the human realm
provides the ideal conditions for true realization. be treated as obstacles,
The third brahma-vihara refers to the realization that They're just another
others' happiness is inseparable from our own. The
The Deva Realm object of mindfulness,
practitioner rejoices in the joy of others, and is not
I hreatened by another's success. Sympathetic joy is When we use our opportunity in the human realm of meditation. See if
said to be the most difficult of the brahma-viharas to to practice generosity and non-harming, we lay the you can observe them
practice consistently. foundations for rebirth in the higher, more pleasurable with clarity, not adding
realms. These realms are characterized by an exquisitely anything to them. Don't
Equanimity refined existence.
try to stop the thinking.
I':quanimity is the spacious stillness of mind that pro- - Sharon Salzberg
The Brahma Realms
vides the ground for the boundless nature of the other
IiHee brahma-viharas. This quality of radiant calm The experience of the brahma realms is one of hap-
l' nables us to ride the waves of our experience without piness that arises not from conventional pleasure, but
gLtting lost in our reactions. from deep concentration or meditative absorption.
These are realms of profound calm, great rapture, and
boundless consciousness.
The Six Realms of Existence
I he Buddha taught that there are six realms ofexistence,
IYlhich one we find ourselves in is a function of our
i.'flrma, Nobody but ourselves determines what our state
lI('mind will be in any given moment. Our experience is V ./ j \\ <If
mnditioned by our own volitional actions. "'-' ",<:
,.... ~ ~ovJ IYIJ:lf'lY
rS/
( j~
If'Jf'E NTlcNS

~1$'1Y~c2, ;/
'I 'he Three Lower Realms J r>1~ you I\I~

UJ1
'<If
) "\ HO~ M",-Vy
S KI l-LFvL.
' I'hese three realms of suffering are conditioned by ACTI oNS?
,1V(:rsion, desire, and delusion. When we develop

f /$ ~
I,'sponses to our experience based on these mind
\ l:ltcs, they become very strong mental forces. We
I'l ': I P the immediate karmic harvest of suffering that
,Iriscs from these painful energies - and also set up a J if/ ~~ 21~
n
, yclc of continuing pain because of the further results
11I:lgnetized by our unwholesome actions.
TIl E
~
ABolJr - TO- M OMeNr vs me WHooPS- AFTeR- TIle-FAa - M OM eNT".

55

In view ofkarmic law,
guilt is an inappropriate
feeling and a rather useless
burden. It simply creates
more unwholesome results.
- Joseph Goldstein
All beings are the owners
of their karma. Their
happiness and unhappiness
depend on their actions, not
on my wishes for them.
- The Zisuddhi Magga
'VIti I HAVe IV SAy /HAl 7
~)\\lt)N'f Mr:A/'J 10 SAY -mAr;
, Ii J'Isr ~ilRSf ~U,.
56
INSIGHT MEDITATION: AN IN-D EPT H CORRESPONDENCE COURSE
Exercises for Working with Intentions
Every act is preceded by an intention. Much of the
time, we act without awareness of our intentions. This
significantly narrows our options in lift by making our
behavior patterned and automatic. The following exer-
cises are designed to help you become more aware ofyour
intentions, and ofthe space between intention and action
where our choices lie. Respond to at least five of them.
Exercise #1
Intentions may be experienced as words in the m ind,
an impulse or urge arising in the heart center, the
coming together of energy before an action, or in
several other subtle ways. When you pause before a
major physical movement, like lifting your arm, do
you notice an intention? What form does it take? (150
words/l minute)
Exercise #2
Intention is a key to seeing the interrelationship
between body and mind. For example, we may have an
unpleasant physical sensation. Based on that sensation,
an intention arises to shift posture. The intention gives
rise to the act of shifting the body, whereupon new
sensations arise. Trace an experience of cause and effect
in your own practice, noting the rol e of intention. (300
words/2 minutes)
Exercise #3
Rather than acting automatically, resolve not to
change your meditation posture or to get up from sit-
ting until the intention to do so has arisen twice. For
example, refrain from scratching an itch until you've
first gently noted the intention to do so. Allow the
intention to arise and pass away; pay attention to the
breath or body; and watch the intention arise again.
Describe your experience. (150 words/l minute)
Exercise #4
Describe what happens during SlttlOg meditation
when you note the intention to open your eyes befo r('
doing so. (Respond briefly)
Exercise #5
During walking meditation, begin bringing in ~II
awareness of intention every time you turn around .
Before turning, pause for a moment and note t h ~'
intention to turn. Then note the turning itscW
Describe your experience. (150 words/l minute)
Exercise #6
Choose a brief, routine activity you perform severa l
times each day - like opening a door, brushing YO III
teeth, or making tea. Resolve to do that activi lY
mindfully for a week, noting the intention berol'('
each component of the action (e.g. intending to re:tdl
for the door handle, reaching; intending to turn ri ll'
handle, turning; intending to pull the door, pu llin g:
etc.). At the end of the week, describe your experi ell(x' ,
(300 words/2 minutes)
Exercise #7
Select a period of time in your day (perhaps the h 0 1l 1
after getting up from meditation practice) and resolv('
to become aware during that time of your intent io ll l'
to speak. Direct your attention to the state of milld
that directly precedes talking. Are you motivated 1,>,
a need to defend yourself? By boredom or anxil: IY(
Kindness or fear? Avoid judging or creating an illl:I!'.I'
of yourself. Simply note whatever it is. Experien ce III('
feeling tone - the contracted or expansive nature 01
these different motivations. Describe your expericnu '
(300 words/2 minutes)
Make notes of any questions or problems that /)111 1
arisen in your practice or study during this lesson. S,",/
them to your meditation instructor along with yli/i/
responses to these exercises.
 KARMA

The skillful response to

ignorance is compassion.
Getting the Most from Your Meditation - Joseph Goldstein
As we expLore in this Lesson's taLk, karma is subtle and p rofound. It is not a system of reward and punishment. The karma
we generate is born of our voLitionaL actions. The guided meditation on intentions wiLL help you identify and work with Though your vision
the seeds of karma during your form aLsitting practice; the suggestions that foLLow are designed to broaden your awareness of
cause and effect throughout the rest ofyour daily experience. is as vast as the sky, your
attention to the law of
Slow down. When we review those actions that have caused us remorse, we often find that they were under-
taken in haste. Take the time to examine your motivations, and to bring mindfulness to the feelings associated karma should be as fine as
with the act you're about to perform. This moment of meditation will make it possible for you to recognize a a grain of barley flour.
range of options of which you may not otherwise be aware.
- Padmasambhava
Practice noticing the immediate karma of your choices. An example with which many of us are familiar arises
when we eat something we enjoy, but that we know doesn't agree wi th us. Notice any tendency to deny feelings
We're always practicing
of discomfort following an unwise snack or drink. Try to stay present with whatever experiences do unfold.
Sometimes, this simple practice of awareness can play an important part in undoing a painful addiction. something; but what most
Resolve to broaden your awareness of intentionality. See exercise #6 associated with this lesson, and experiment
of us practice is suffering.
with it further. What happens when you stop momentarily to notice you r intention every time you make a - Natalie Goldberg
telephone call? Find other routine activities and regularly watch your intentions before performing these, too.

GR OW , J)AMN Y' <J .'

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57
9
The Power ofPerspective

Equanimity
III order to stabilize the positive effects of wisdom,
I ()lTIpassion, and mindfulness, it is crucial that we
,lcvclop the power of equanimity. This spiritual force
i\ the ground where we find balance in the midst of
Ihe endlessly changing circumstances of our lives.
I;,quanimity gives us the perspective we need in order
I() ride the changing tides of existence without getti ng
washed away each time a wave rolls in.
In our daily lives, the greatest challenge to a state
,,, . equanimity lies in the experiences of pleasure and
1', lin. Our conditioning coaxes us agai n and agai n to
I',r:lsp at pleasurable moments and to resist those that
IVl' ex perience as unpleasant. The guided meditation

III this lesson will give you some tools with which to

, " :Irt a steady course, and help yo u let go of these

Jl. lhitual responses.

I have striven hard not to
laugh at human actions,
nor to hate them, but to
understand them.
- Baruch Spinoza
Accepting things as they
are isn't a sign of weakness,
but the foundation ofour
greatest strength.
- Sharon Salzberg
Awareness ofintention
opens up a space offreedom.
- Joseph Goldstein
Lesson 9 Glossary
equanimity - the ability to
maintain a spacious stillness
of mind in the midst of life's
changing conditions
feeling tone - the pleasant,
unpleasant, or neutral tone
that colors every experience
sense doors - the six per-
ceptual gates through which
we experience the world
vicissitudes - changing
conditions
60
INSIGHT MEDITATION: AN IN-DEPTH CORRESPONDENCE COURSE
Q & A Session: Equanimity can, but to maintain the perspective of wisdom ,
The fact is that she is ultimately responsible Ii 1/
Does equanimity preclude passion? Does it mean we her behavior. Psychologists would say that IIIiIi
have to resign ourselves to a jeatureless existence? Sharon understanding releases us from codepende ll ( y,
Salzberg responds to these common concerns about the That release actually helps our 10vingkindlll'M
practice ofequanimity. endure, regardless of outcome.
Q: I have passions for many things: gardening and Q: There seems to be a very fine line between eqll ,l
writing, to name just a few. Without these passions, nimity and an attitude of indifference. Can YOII
my life would feel pretty meaningless. Does the say more about that?
cultivation of equanimity mean flattening out the
A: Traditionally, it's said that equanimity is likl.: i11 1
intensity of my feelings about these activities?
appropriate relationship between parents and till'''
A: Equanimity doesn't mean not caring. When we grown children. Perhaps for years you've nUrI"III'('d
open our hearts, we can connect to all things, them, paid for their education, guided dH'11 1
and that's as it should be. The point of equanim- through their troubles - and then you have 10 II'I
ity is not to lose one's heartfelt connection with go. But you don't just throw them out on the Sl n '\' I ,
the things going on around us. Rather, it means saying, "Well, it's been great, but after this y lIl!
balancing that connection with a clear recogni- should just leave us alone." You continue to l,lIl
tion of the way things are. So, for example, we see deeply about them, but you recognize that tlt l-y'll
what we genuinely cannot control, no matter how adults with their own lives. You love them, and y lIl!
obsessed we might become with trying to. We see understand that you can't control someone I. I.~I "_
how much things are constantly changing. Even happiness or unhappiness. That's equanimity.
in the midst of intense, devo ted activity, we can be
served by seeing such truths clearly and remaining
balanced.
Q: I have a friend who smokes three packs of ciga-
rettes a day. She suffers from a chronic disease,
which makes this addiction eve n more dangerous
to her health. It's hard for me to keep my cool
when I see her suffering so much, and then light-
ing up another cigarette on top of it. I mean, if
someone won't wake up to something that's kill-
ing them, isn't it appropriate to yell?
A: We all wish ardently for the well-being of those
we love. Later on in this course, we'll learn a spe-
cific meditation practice for putting those wishes
into action. The gift of equanimity is to be able to
recognize where our boundaries are and what our
responsibility really is. The source of your friend's
suffering is beyond your control. Your job, in
this case, is to continue to offer her compassion
and to support her health in whatever ways you
 EQUANIMITY

The Eight Vicissitudes The door of mind refers to our thoughts, emotions, God, give us the grace to
and mental images. accept with serenity the
Ancient Taoists referred to "the ten thousand joys and
The Buddha taught that these six modes of per- things that cannot be
rhe ten thousand sorrows" of existence. The Buddha
ception define the totality of our experience - in other changed, courage to change
was more specific. He defined four particular joys and
words, every moment of our lives involves experiences the things which should
their respective opposites as conditions that we should
that are known by way of one of these sense doors.
expect to encounter again and again throughout our be changed, and the
Further, the Buddha said that each experience received
lives - not because we're being rewarded or punished, wisdom to distinguish
in this way is colored by a feeling tone, which is either
but simply because these conditions reflect the fullness
pleasant, unpleasant, or neutral. the one from the other.
of our experience.
Understanding our experience in these terms reveals - Reinhold Niebuhr
The "eight vicissitudes" the Buddha taught are: the importance of bringing mindfulness to every
moment of our existence. Without it, we become mere The way I see it, ifyou
pleasure and pain
creatures of mental conditioning, constantly trying to want the rainbow, you
gain and loss
manipulate our experience so as to increase our plea- gotta put up with the rain.
praise and blame
sure and minimize our pain.
fame and disrepute - Dolly Parton
In our culture, we're routinely encouraged to aspire
to lives of unchanging pleasure, gain, praise, and fame.
One consequence of this expectation is that we come
10 believe we're necessarily at fault when we experi-

l"Ilce pain, loss, blame, and disrepute. The power of

1 he Buddha's teaching on this subject is that it releases

liS from unrealistic expectations about what our lives

should be, and reminds us that painful and unpleasant
l'X periences are also natural in life.

The Six Sense Doors

/P v0.
(;) ~ ~
I\ ccording to classical Buddhist teachings, we experi-
ell ce the world through six "sense doors," or perceptual

(~
J',atcways. They are:
seelOg V I
j

L~
hearing
smelling
tasting W


touching
mind
CL (VIMlJ

1)U5SFUL ~Ero\ TAToR S

61
 INSIGHT MEDITATION: AN IN -DEPTH CORRESPONDENCE COURSE

When you feel disagreeable
it is better for you to sit.
- Shunryu Suzuki Roshi
Our progress in medita-
tion does not depend on the
measure ofpleasure or pain
in our experience. Rather,
the quality ofour practice
has to do with how open we
are to whatever is there.
- Joseph Goldstein
Exercises for Working with Pleasant and
Unpleasant Feelings
In this series of exercises, we'll look at the pleasant and
unpleasant feeling tones to our sensory experience (neu-
tral feeling is often quite hard to discern). The feeling
tone arises with the object of consciousness. Based on this
feeling, we might get attached to whatever is happening
and try to hold onto it - or dislilee and try to strike out
against it. These exercises will help you move beyond these
conditioned responses. Respond to at least five of them.
Exercise # 1
Choose a visual experience and note the quality of
pleasant or unpleasant fee ling that accompanies the
seeing. Describe your experience (respond briefly) .
Exercise #2
Now do the same thing with an experience of hear-
mg.
Exercise #7
It can be liberating to understand that we're often ill
a cycle of reaction to the feeling tone associated wi ill
objects of consciousness. When you find YOlll"sell
caught in a state of attachment, look back at Y(lI ll
experience and notice the quality of pleasant feel ill g
that led to the reaction. Describe your experiellll.
(150 words/l minute)
Exercise #8
When you find yourself caught in aversion (a ll gl'l
or fear), look back at your experience and not ice il l<"
quality of unpleasant feeling that led to the reacrio ll,
Describe YOut experience. (150 words/l minute)
Make notes of any questions or problems that htllJf
arisen in your practice or study during this lesson. Sf'll';
them to your meditation instructor along with YOIII
responses to these exercises.

Exercise #3
Repeat the exercise with an experience of smelling.

Exercise #4
Repeat the exercise with an experience of tasting.

Exercise #5
Now describe the feeling tone associated with an expe-
rience of touching or bodily sensation.

Exercise #6
Finally, repeat the exercise with an experience of an
emotion.

62
 EQUAN IMITY

As much as we love
someone, we have to realize
Getting the Most from Your Meditation we can't control someone
Earlier in this course, Joseph Goldstein asked whether we could see ourselves as the sane person who maintains calm on a else's life.
sinking ship, thereby saving the lives of all on board. To manifest that leind of wisdom and clarity, we must develop the - Sharon Salzberg
quality of equanimity - not just on the meditation cushion, but especially in those areas of our lives most likely to trigger
strong responses. The suggestions that Jollow will help you to bring the power ofequanimity to those parts ofyour experience
where it can be of benefit to yourselfand others. Freedom is now or never.
Practice recognizing the eight vicissitudes. When someone pays yo u a gratifYing compliment, or you're blamed - J. Krishnamurti
for something, remember that conditions always change. This places the experience in a larger perspective that
defuses tendencies to grasp, reject, or space out.
Practice identifYing the sense doors and feeling tones. When you feel so mething strongly, notice through which
perceptual gateway it arrives. Notice whether the feeling tone is pl easa nt, unpleasant, or neutral. Then watch
what happens to the experience. Does your new awareness change the feeling tone? The level of intensity? Does
it help you to chart a steadier course through the ups and downs of yo ur daily experience?
Contemplate the truth of change. When we examin e our ex perience with curiosity and honesty, we see that every
part of it is constantly changing. The tide comes in, but recedes the moment it's full. The new moon gives way
to the crescent. Inside ourselves, too, are waves of hunger, joy, sleep iness, fear, and kindness in endless motion.
The more we perceive the reality of these ebbing and fl owing cycles, the less likely we are to lose our balance.

WOM.A..u w/"toSc FvI>Jl'AMcNr/1L NATVRE"

~t1V~
v-----
, &c"\.&; r1

G.

~
~C> ~.
~-
~'
M .AN f F.5T"5 fT'SEL-F IN A MO.,<1 EN,

OF 51Mpl..C HIJPpfNe'[;S.

63
10
Deepening Our Practice

Faith and Wisdom

The Buddhist definition of faith comes from the Pali
saddha, which includes the connotations of confidence
and inspiration. This lesson explores faith as the first
of the classical five spiritual powers: those qualities of
rnind that lead to freedom from delusion.
The fifth of the spiritual powers is wisdom - a word
t hat takes on specific nuances in the Buddhist tradition.
1;llk #10 explores how investigation ripens wisdom,
and the relationship between this fruitional spiritual
power and the initial inspiration born of faith.

The one important thing
I have learned over the
years is the diffirence
between taking one's work
seriously and taking one's
selfseriously. The first is
imperative and the second
is disastrous.
- Margot Fonteyn
Lesson 10 Glossary
big mind - vast awareness;
the abi li ty to see all experi-
ence as appearances that
arise and fall away
devotion - a sense of being
open to the spiritual journey
faith - recognition that the
Buddha's awaken in g creates
the possibility for our own
realization
saddha - faith; confidence;
literally, "to place one's heart
on" [Pali]
66
INSI G HT MEDITATION : AN IN-DEPTH CORRESPONDENCE COURSE
Q& A Session: Faith and Wisdom is through meditation. Over time, our practicl'
reveals the truths of impermanence, selflessncs.~.
The concepts of "foith" and "wisdom" are at the heart and suffering. It takes courage to look into alit!
of the spiritual journey. Every religious tradition has feel the depth of this reality.
its own definitions of these ideas. In this question and
Q: I'm still not quite clear on the relations h ip
answer session, Joseph Goldstein clarifies their meaning
between faith and wisdom.
and implications as they apply to the practice ofvipassana
meditation. A: When we're engaged in investigating the trurh.
it's tempting to intellectualize. We can get los l
Q: As I understand it, the Buddha stressed that
in analysis, interpretations, and questions. Fa iil,
no one should believe any teacher - including
tempers this tendency; it supports the heart qua li
himself - without first putting the teachings to
ties of meditation - like the confidence and trlJ ~ 1
the test of their own experience. That seems to
that keep us going through times of difficu ll y.
contradict the id ea of faith.
and a genuine humility that keeps us open to rlw
A: The least skillful kind of faith involves trusting unknown. At the other extreme, faith withou t :1
in something or someone simply because they strong spirit of investigation easily becomes blind .
make us feel good. Th is is what we call "bright" So the two have to balance one another. We nced
faith, because it's up li fting but unreliable - it can to have faith or confidence in the possibi lity (II
change at any time. A higher kind of faith arises awakening - and then we have to investigate rcll
naturally out of appreciation for someone's good ourselves the nature of our bodies and minds.
qualities, like compassion and wisdom. This type
Q: How can we cultivate wisdom?
of faith inspires us to emulate those same quali-
ties of mind. Another kind of r-;lith is synonymous A: By paying attention to the thoughts, sensations.
with confidence, and it comes from our own images, and emotions that arise in our expc ri
experience of the truth. The object of this faith is ence. Wisdom doesn't come from anywhere elSl'.
not any outside force or power, but the possibility We cultivate it by being mindful of what's gai ll l'.
of our own freedom. In the final analysis, we don't on. Awareness is extremely powerful: we have Ill\'
have to accept any belief at all. Ou r faith in the capacity to shine its light on every element 01
possibility of our own awakening grows as insight our experience. The light of awareness reveals I hl'
into our true nature deepens. truth of how things are. That is wisdom.
Q: The word wisdom implies knowing something
true. But every religion has its own version of the
truth. What do you mean by wisdom?
A: The only way to know what's true is by investi-
gating your experience. This is why the Buddha
taught that investigation is an indispensable ele-
ment of enlightenment. In order to attain this
level of wisdom, you must look directly and hon-
estly into your body, your heart, and your mind
- setting aside the opinions and interpretations of
others and testing your conclusions against your
own experience. The most effective way to do this
 FAITH AND WISDOM

The Five Spiritual Powers
'rhe Buddha spoke of five inner qualities that empower
LI S on the path to freedom. Through meditation, we
strengthen these inner faculties until they become consis-
tent forces we can count on in every area of our lives.
Faith
' rhe Pali word saddha is usually translated as "faith"
- but the original term also encompasses trust, clarity,
confidence, and devotion. Faith can mean something
as fundamental as the inspiration we feel when we
encounter something that uplifts us. At a deeper level,
confidence is born when we use mindfulness to investi-
gate our own experience. This confidence, traditionally
called "verified faith," grows stronger as we pay more
complete attention to our bodies and minds, resulting
ill the growth of wisdom. Deep faith is likened to a
magical gem that can clarifY murky water by causing
rhe impurities to settle at the bottom of the container.
Effort
' I"he spiritual journey is not accomplished by faith
alone. We must apply a certain measure of energy to
actually walk the path. It's important not to confuse this
kind of effort with ambition and attachment to out-
come, which can create tension and further grasping.
Effort is said to embody three aspects. Launching
or preliminary effort requires the courage to embark
on the spiritual journey; liberating or transcending
When we are mindful, we're much less likely to It's the quality ofdevo-
be caught up in flurries of sensations, emotions, tion and faith that keeps
thoughts, and images. This is because we see them us grounded in the present,
clearly as impermanent, and understand that there is
connected to the moment's
no solid self to attach to them. One of the great gifts
of formal meditation practice is the growing ability experience - and at the same
to bring this powerful insight into the entire range of time, it keeps us
our everyday activities, pervading our world with the open to the unfolding
greater calmness and wisdom of clear seeing. mysteries of the dharma.
- Joseph Goldstein
Concentration
Through sustained mindfulness, we develop the power
of concentration, which imbues our efforts with
strength and steadiness. Concentration, in turn, helps
us maintain an unbroken stream of mindfulness, which
produces a feeling of completeness in our lives. At
moments when we're discouraged about our practice,
we can use concentration to empower and focus the
mind. The attainment of this spiritual faculty doesn't
require struggle; it's available to us in every moment of
full attention.
\- \1" 1".A",es IS',FAITH
~~rJtfl.r,~ 1 E:FFORT, '
\Nl>fV .. NESS,
~o,..,-6i'J"'fI."nON
",.,0 'fJ15DOM .

effort describes the diligence that keeps us moving

rhrough difficult times; and developed or progressive ~.st:

=-S~;~ L
effort keeps us from resting on our laurels, urging us
on to full liberation.

Mindfulness
!)
' rhe third spiritual power describes a fullness of w) ,..-,
attention that encompasses all phenomena without /3y 5cE:ING- 7HA, OTHE:R
we C AN DVC:I-OP FAITH peopLe
exception. Mindfulness is the capacity to penetrate HA VE: A WA 1(C:Ne:D.

deeply into the core of our experience, through

awareness of our body, feelings, and mental states.
67
 INS IGHT MEDITATIO N: AN IN-DEPT H CORRESPOND ENC E CO URS E

As the lion, king of beasts,
is reckoned chiefamong
animals, for his strength,
speed and bravery, so is the
faculty of wisdom reckoned
chiefamong mental states
helpful to enlightenment.
- The Samyutta Nikaya
Wisdom Wisdom manifests, finally, as an awareness of ti l\'
selflessness of phenomena. The more we ml:di
Wisdom, or insight, comes about when we fully
tate, the more we realize that there is no solid
develop the powers of concentration and mind-
entity, no "I" behind the ever-changing proCl'S~
fulness. It can't be attained through reasoning or
of experience. Seeing this, we cut through 0 111
intellectualization. Traditionally, wisdom is said to
most pervasive and destructive delusion.
manifest in three ways.
These five spiritual powers - faith, effort, mindfu l
One aspect of wisdom is the clear seeing of
ness, concentration, and wisdom - are at their mml
impermanence. Everything is constantly arising
potent when in balance with one another. Faith aloll('
and dissolving. We can see our own mind/body
can become blind; too much effort can make us rl:SI
as a stream of constantly changing energies.
less; concentration without energy can lead to to rpor.
When we begin to see the truth of imperma-
Mindfulness helps to keep them all in balance. It is i1\
nence, we also recognize the futility of hanging
the regular and committed practice of meditation rh :11
onto any object or experience. As we learn to see
we develop the spiritual powers and understand t1wi l
our attachm ents at ever more subtle levels, we
relationship to each other and to our lives.
can let them go .
The second face of wisdom is our understanding
of suffering. Duk/,ha (suffering or dissatisfac-
tion) includes the clear pain oflife and also the
insecurity, the instability of incessant change.
We can learn a lot from see ing the suffering of
life more distinctly. Opening to dukkha leads
to compassion.

~
/t'J\\
~"'"
'!-.~ ,(\) "-

..~~
-<!,-
'(\
s..,\~
(\~ ,

UIPE ANP mk OF TII[5tlF

68
 FAITH AN D WI SDOM

Big Mind Exercises In each case, briefly describe your experience and We are as much as we see.
what happened when you were able to return to a "big Faith is sight
The following exercises examine the process of self-con- mind" perspective.
and knowledge.
traction: the times when we identifY with a particular
Make notes of any questions or problems that have - Henry David Thoreau
phenomenon, or get lost in clinging or condemning and
arisen in your practice or study during this lesson. Send
lose the perspective of "big mind. "
them to your meditation instructor along with your
The immediacy of
Throughout the day, look for the moments when responses to these exercises.
you find your mind narrowing around a feeling of: the present moment's
experience generates faith
anger
and confidence.
desire
judgment of someone else - Joseph Goldstein
self-judgment
pam
pleasure
uncertainty

(nn ),0 11 detect a se1lSation called "hand"?

69
 INS IGHT MEDITATION: AN IN-DEPTH CORRESPONDENCE COURSE
Devotion is not worship,
but an opening to
the possibilities of the
spiritual journey.
- Joseph Goldstein
The most beautiful
music ofall is the music
of what happens.
- Irish proverb
Holding on to beliefs limits
our experience oflife
- Perna Chadron
70
Getting the Most from Your Meditation
"Faith" and "wisdom" can sound like unattainable spiritual ideals. Yet the fact is that they're available to us in each moment
offit/I attention. Here are some ideas for gaining access to these invaluable powers of mind.
Faith deepens through learning to stay open and connected in every moment. In order to do this, it's necessary
to practice staying in the present moment. Learn to identifY those times when you're struggling to regain a
pleasant experience or to get rid of an unpleasant one. Letting go of this struggle enhances the healing power
of faith.
Imagine yourself on a long journey through unexplored territory. You climb to the peak of a mountain, where
yo u enjoy a fantastic view. Still, yo u leave the peak to continue your journey, through valleys, deserts, and
swamplands. Each place you find is unique. In order to explore this fascinating world, you must travel light
- free of comparisons and attachments to past events. This is faith: trust in the unfolding process of our lives.
The path to wisdom is through concentration and mindfulness. Cultivate these qualities by giving your full
attention to every moment. Maintain your awareness as continuously as possible, and look deeply, without
grasping. Your daily meditation will help you immeasurably as you develop this practice in the world.
Acknowledge the truth of your dissatisfaction. Awareness of suffering provides powerful motivation to awaken
to the truth of existence.
Hold your hands together and experience the sensation of their touching one another. Take some time to sit
with this exercise. What do you feel? Is there any sensation that you can call "hand"? You'll find that "hand" is
merely a concept we use to describe a constellation of changing elements. Take this understanding into yo ur
everyday activities, rem embering that the concept you call ''1'' is similarly transparent and fluctuating.
11
The Revolutionary Art ofHappiness
Lovingkindness
Talk #8 of this course introduced the brahma-viharas, The guided meditation with this lesson takes you
or four qualities that characterize the awakened mind. through a structured practice that dates back to the
Lesson #11 explores the first of the brahma-viharas: time of the Buddha. It describes how to extend metta
rnetta, which is commonly translated as "lovingkind- to yourself and others - including the people in your
ness." Unlike sentimentality, which distorts reality by life you find most difficult.
viewing it through a gauzy filter, metta cuts through
The Buddha taught that a single second of uncon-
ideas of "self" and "other" to embrace all beings
trived, heartfelt desire for the happiness of all beings
unconditionally. Metta is also distinguished from
can transform us into truly spiritual beings. This
conventional notions of "love," which can connote
lesson gives you the tools to generate this genuine
possessiveness and conditionality.
experience of lovingkindness.

The ultimate lesson all
of us have to learn is
unconditional love, which
includes not only others
but ourselves as well.
- Elisabeth Kubler-Ross
Sentimentality is
an ally ofdelusion.
- Sharon Salzberg
Lesson 11 Glossary
benefactor - someone
who has treated you with
kindness and generosity; a
person who has enriched
your life or inspired you
enemy - in the context
of metta practice, a person
whom we find difficult;
someone who arouses our
tendencies to judge and reject
klesa - a factor of mind
that obscures clear seeing
[Sanskrit]; a hindrance
to meditation
metta - literally, "gentle
friendship"[Pali]; loving-
kindness
neutral person - in the
conrext of metta practice,
someone for whom we
feel no particular liking
or disliking
72
INS IGHT MEDITATION: AN IN-DEPTH CORRESPONDENCE COURSE
Q & A Session: Lovingkindness Q: Is anyone beyond the power of lovingkindness?
What about psychopaths who are incapable or
Lovingkindness arises naturally in a heart free from feeling empathy for their victims? What about
separation. Yet at times, in the course of our lives, that rabid dogs? Can it help such beings at all to
experience of heartfelt tenderness can seem quite out extend lovingkindness to them? Can it reduce th(;
of reach. In this question and answer session, Sharon amount of harm they do?
Salzberg helps clarify some ofthe obstacles to the everyday
A: Whether or not it's helpful to them, it is helpfu l
practice of metta.
to us. Metta is taught as the antidote to fear. That
Q: My boss is extremely rude and arrogant. He seems doesn't mean that we behave foolishly in the fac(;
to respect me only when I behave in the same way. of danger, but that we remember we are ultimately
I think if! treated him with the kind of gentleness not separate from one another. The beings you
you describe, he'd take it as a sign of weakness. describe are in tremendous pain, which drives thcir
destructive actions. We practice metta for them in
A: To be able to have metta is, in fact, our greatest
recognition of that suffering, and to express th\:
strength. Practicing metta doesn't mean letting
deep truth of our non-separation. My persona l
people walk all over us. Responding to rudeness
belief is that this expression is helpful to all, evclI
from a motivation of lovin gkindness is not the
though we can't control someone else's behavior
same as letting rudeness rule the interaction. It
(hence the need for great equanimity, as well!).
does mean that we aren't caught in a downward
spiral of resentment and revenge. We discover
that, in fact, we can be very strong without the
angry reaction.
Q: I want to feel lovingkindn ess toward others, but
most of the time I really don't. So many people
do so much harm through their ignorance and
selfishness. How can I cultivate real metta toward
1/
these people? '>
A: It helps to bring your attention to people's good "
qualities. That doesn't mean ignoring their hurtful
actions, but recognizing that each of us is a mixed
bag of wholesome and unwholesome impulses. If
you can't think of anything good about someone,
reflect on the fact that they, like you, want to be
MET'TA MACHINE (BA1T1:RIE.s liJCLVPE)
happy, and that they create suffering out of igno-
fo/?, !HE ONt: WHO HA 5 EVERyTHIN6-
rance. A certain feeling of connection naturally
Bur STILL. ISN', SAnsflEP
arises when we contemplate that fact.
Actually, a wonderful and pragmatic way to
cultivate lovingkindness is through the formal
practice presented in this lesson. Even though
it may feel artificial at first, the feeling of metta
grows stronger the more we practice. Be patient
with yourself It takes time to retrain our hearts.
 LOVINGKINDNESS

Six Categories, Four Phrases In the first phases of metta meditation, we use Don't throw anyone out
these phrases to extend lovingkindness to ourselves. ofyour heart.
Traditional metta practice is a carefully structured They reflect our wish to experience safety, health, and
- Neem Karoli Baba
path to a fully opened heart. The practice comprises freedom from struggle. As we unfold into the further
six graduated categories that gently expand our lov- phases of the practice, we change the pronoun: "May
ingkindness from ourselves to all beings everywhere. you be free from danger." Ifyou truly loved yourself,
With each category, we use four phrases that express you would never
We sometimes encounter resistance when we try
lovingkindness through the focus of our attention. harm another.
to extend lovingkindness to someone we find diffi-
T hese phrases can be used just as they appear here, or
cult. When this happens, it can be helpful to include - The Buddha
adjusted to conform more closely to your own experi-
yourself with the difficult person: "May we be free
ence of lovingkindness.
from danger," etc. Ifjudgment were
Six Categories a liberating path, we'd all
In the six categories of classical metta practice, we have been .free long ago.
extend lovingkindness to beings in this order: - Sharon Salzberg

ourselves
a benefactor, or person who has benefited us
a good friend
1..- 0V1N 6-
/(/ NDN
a neutral person about whom we have no E~UI/N 11\11 E5S '
strong feelings 1
5E:REN ,r,
~~~
an "enemy," or person with whom we
experience difficulties p':;YANP
all beings without exception -.rJilA'I L ~ CE OF

There is a further step that can help us take "all

-q.\l v 7 1-.../.../ fVI/NP.
v -(o~ . ,r::-
beings" out of the conceptual arena and into our
hearts. We do this by sending metta to pairs of oppo-
( r-" I
'V ,I) ,.( )1'.
sites, or complementary sets of beings. Examples are '?;;~\
men and women; those who suffer and those who are
happy; humans and animals, and so forth. This step
can often reveal to us the more subtle levels of judg-
ment that separate us from others.

Four Phrases
The four phrases with which we begin our practice are:
may I be free from danger ~
may I be happy ~ ?/'


may
may
I
I
be healthy
live with ease t!!&
wHEN MO NtMY bETS HOhlt FROM Hef( METTA RETRt7t-r:

73

An eye for an eye leads only
to more blindness.
- Margaret Atwood
The waves ofemotion
and feeling that come and
go are less relevant to the
cultivation of metta than
harnessing the considerable
power of intention
in the mind.
- Sharon Salzberg
I t.A V5 ( (rllt: THAr
(I}JJ CAi A BIC-
Vf't<lSS l)JifEN! Ge( H-O~
74
INSIGHT MEDITATION: AN IN- DEPTH CORRES PO ND ENCE COURSE
The Benefits of Lovingkindness
Most of us appreciate intuitively that the more we
open our hearts to all beings, the happier our lives will
be. However, the Buddha didn't stop at that general
recognition. He taught that those who practice metta
experience 1] particular benefits:
1. You sleep well
2. You awaken easi ly
3. You enjoy pleasant dreams
4. People love you
5. Celestial beings (devas) love you
6. The devas protect you
7. You're safe from external dangers
8. Your face is radiant
9. Your mind is serene
10. You will be unconfused at the moment of death
11. You'll take rebirth in th e high er, happier realms
e.
 LOVING KINDNESS

Metta Exercises Exercise #7 To o./fir our enemy loving-

Describe your experience of moving from the finite kindness, loving care,
The practice of metta is an exercise in itself There are does not diminish us in
(yourself, the benefactor, etc.) to the infinite (all
many techniques you can use to sharpen your awareness of
beings everywhere). (150 words/l minute) any way, but rather brings
lovingkindness. The following exercises will help you estab-
lish the mind of metta - both in and beyond your formal us back in touch with our
Exercise #8
practice environment. Respond to at least five ofthem. deepest and most perfect
Describe your experience in working with pairs capacity to love, which
Exercise #1 of opposites or complementary sets (men/women, is an enormous strength.
rich/poor, etc.). Did you encounter resistance? Fear?
What arose in your mind as you sent metta to yourself?
Curiosity? (150 words/l minute)
It's not a weakness.
Describe any images or feelings that arose during this - Sharon Salzberg
phase of the meditation. (150 words/l minute) Malee notes of any questions or problems that have
arisen in your practice or study during this lesson. Send
Exercise #2 them to your meditation instructor along with your
responses to these exercises.
Imagine yourself sitting in the center of a circle, sur-
rounded by the most loving people you know or have
heard of. All of them are sending metta to you. What's
your experience of this visualization? (150 words/l
minute)

Exercise #3
Describe the process you underwent in finding a bene-
ractor to whom to send metta. (150 words/l minute)

Exercise #4
Describe how you went about finding a neutral person
to use in your metta practice. (150 words/l minute)

Exercise #5
Describe the easiest and most difficult parts of this
practice. (150 wordsll minute)

(~
Exercise # 6
What was your experience of working with a difficult
person? Did you include yourself with them when
sending metta? (150 words/l minute)
~

E/!/)OyIN6 A METTA MEAL

75
 INS IGHT MEDITATION: AN IN-DEPTH CO RRESPONDENCE COURSE

-~
~\
~ {(1~. Getting the Most from Your Meditation

MAy) HAVF
U W't> practice lovingkindness on the cushion in order to open our hearts throughout the rest ofour lives. Here are some practical
suggestions that wiLL help you use everyday life to continue dissolving the artificial separations between yourself and others.
Follow the five precepts. Our moral conduct reflects the true extent of our love, concern, and care for ourselves
and others. Review Lesson # 1, and resolve to work with the precepts in every area of your life.
PHYWAL HAf'Pl"E"!:>
Contemplate the meaning and effects of karma. When we comprehend the full impact of our actions, we see
how lovingkindness tangibly affects our own experience and that of all those with whom we come into contact.
We begin to feel the immediate and long-term effects of opening our hearts to all beings. Review Lesson #8 to
~ refresh yourself on th e role of karma in our lives.

S~ ~ Reflect on the truth of our non-separation. Recognize that the potential for every kind of act exists in you. When
you encounter unfairness, deviousness, and other violations, remember that you also carry the potential for such
L~~:J acts. You may have the strength or the awareness not to act on them, but the people who do are also trying to be
happy. The su fferi ng they create arises out of ignorance. Try to extend the power of lovingkindness.

f0 J During the course of your day, try using the metta phrases to send lovingkindness to strangers and associates. Notice
the difference between feeling isolated in yo ur own world and feeling connected by means of your practice.
/I'IA~ Wf HAV( EASt of vJElI ftE/Nt;--

~ r

------
/'AAy I ~f fReE Df T'AfJ6E~

(',t
.-'.

~
/
\

MAy /
/lAVe- MftJTAL
HAPf/Nrss

76
12
How Wisdom Grows

Practice in the World

Lesson #12 brings us to the end of Insight Meditation
- and the beginning of the next chapter in our ongo-
ing practice. In the keynote talk for this lesson, we'll
explore practical ways to take our meditative awareness
into every area of daily life. The material ties together
much of the teaching presented throughout the course,
and uses traditional structures to demonstrate its rel-
evance in our everyday experience.
The guided meditation is another excellent resource
for ongoing practice. Here, we review the main tech-
niques of mindfulness as they apply to formal sitting
meditation. You may find yourself returning to this
resource from time to time in the future, whenever you
feel the need to refresh your practice.

It's not an accident that the
Buddha singled out right
speech and made it part of
the path ofawakening.
- Joseph Goldstein
Lesson 12 Glossary
right speech - speech that
is true and usefu l; an aspect
of the Noble Eightfold Path
samadhi - concentration;
meditative absorption
[Sa nskrit]
spiritual materialism - the
use of spiritual concepts and
practices to reinforce a sepa-
rate sense of self
78
INSIGHT MEDITATION: AN IN-DEPTH CORRESPO NDENCE COURSE
Q & A Session: Practice in the World formal practice, we can't control the flow of life's
events either. Seeing the truths of change and
By now, you've developed some confidence and resilience non-self, opening to suffering and interconnect-
in your formal meditation practice. But how can you take edness, informs all of our life.
this new strength from the practice into your everyday
Q: I feel sad to be losing the sense of guidance I've
relationships, work situations, and other activities? Joseph
gotten from you and Sharon and my meditation
Goldstein addresses this crucial point in the final question
instructor. Now that I've completed this cor-
and answer session ofInsight Meditation.
respondence course, can you suggest ways I can
Q: When I'm meditating, r can usually reach a level of keep recharging my spiritual batteries?
peacefulness and simplicity in my mind, where I
A: First of all, you can go back over this course
can just watch my emotions and thoughts without
whenever you feel the need to be refreshed and
acting them out. But it does n't take long after I get
inspired in your practice. You can replay certain
up off my zafu to fI nd myself back in the same old
talks and guided meditations at any time they
patterns of judgment and attachment. How can I
seem helpful. It's important to remember that you
take my peace of mind with me wherever I go?
have this resource available to you.
A: The simple answer to your qu es tion is to continue
Second, use the list of recommended books
to be as mindful as you ca n in everything you
and audio at the end of this workbook. So many
do. A common mistake is to try to hang onto
teachers have written and spoken about medita-
your meditative state of mind. This approach
tion and the path of clear seeing. You can draw
brings with it all the problems associated with
on their wisdom daily, or whenever you feel the
the hindrance of desire. We have to keep bringing
need. Another good way to support your path is
ourselves back to the practice of letting go: letting
to sit regularly with others who are also committed
go even of our past experiences of peacefulness, so
to the practice. You can find meditation groups
that we can remain open to whatever our present
through churches, Buddhist or Hindu centers, or
experience happens to be. The inherent quality
Zen organizations - or start your own.
of awareness is openness and acceptance. Don't
worry about the object of the awa reness - simply Going on a retreat led by a teacher is another
rest in the awareness itself. good opportunity to go more deeply into the
practice in an intensive, supportive structure. And
Q: I appreciate the wisdom ['ve culled from this
finally, the more you can keep up a daily practice,
course; it makes me feel more confident in my
the more you can gain confidence in the Dharma
ability to take on the world in a saner and clearer
itself. It will guide you.
way. How can I keep my wisdom strong and
effective in a world that keeps wearing it down?
A: Wisdom isn't like a spiritual armor that protects
us from the world. If we're practicing whole-
heartedly, the wisdom we develop - along with
compassion - reveals our interconnectedness.
Going from stillness to activity and back again,
over and over, is a practice in itself, and we gain
more equanimity in that process over time. Just
as we can't control the flow of events while doing

The Buddha's Lists
The Buddha's teachings were often presented in the
form of lists: the Four Noble Truths, the Noble
Eightfold Path, and so forth. This format has the
advantage of being easier to remember, making these
pithy teachings more accessible at the times in our lives
when we need them most.
Lesson #12 draws on several such traditional lists.
Here they are again, in visual form. Use these points to
help you investigate the teachings and their relation-
ship to your own experience.
The Three Fields of Training
1. Practicing and refining sila (morality). The two
sources of sila are:
a. metta, or the practice of lovingkindness
b. reflection on the law of karma, by means
of contemplating the five precepts:
i. refraining from killing
Ii. refraining from stealing
Iii. refraining from sexual misconduct
iv. refraining from harmful speech
v. refraining from intoxicants that
cloud the mind
2. Practicing the three elements of samadhi:
a. effort or energy
b. mindfulness and awareness
c. concentration
3. Cultivating wisdom, or the investigating power of
mind. Since attachment is the root cause of suffer-
ing, a primary objects of investigation are the four
fields ofattachment:
a. attachment to sense pleasures
b. attachment to opinions
c. attachment to rites and rituals
d. attachment to the concept of self
PRACTICE IN THE WORLD
Exercises for Taking Your Practice Do not fear the arising of
into the World thoughts; only be concerned
lest your awareness of them
The practice of meditation doesn't end when we get up
is tardy.
from our cushion, bench, or chair. We can gradually
-Chinul
bring the awareness ofour formal practice into every area
ofour lives. Use these exercises for a few days each month
to help you maintain clarity, compassion, and mindful- Our practice is not simply
ness throughout the full range ofyour experience. following the heart, but
training the heart.
Exercise #1
- Achaan Sumedo
Practice acting on the thoughts of generosity that arise
in your mind. There is no way to
Exercise #2 overemphasize the
importance ofdaily sitting
Determine not to gossip or speak about any third
in the spiritual journey.
party who isn't with you at the time.
- Joseph Goldstein
Exercise #3
Pick a person in your life whom you usually ignore of
feel indifferent to. Consciously pay attention to them
and make them an object of your metta.
Exercise #4
Observe whatever desire arises strongly in your mind.
Note whatever emotions you find associated with it
(such as loneliness, fear, longing, boredom, etc.).
Exercise #5
Use times of suffering or unhappiness as opportunities
to pay particular attention. What are the sources of
the discomfort? Is an expectation not being met, or a
desire going unfulfilled? Do you find, at the heart of
the suffering, a sense of being out of control?
Exercise #6
Choose a simple activity and be as mindful of it as you
can. Note the intention preceding each component of
the activity. Note the experience of following through
on these intentions. (See the exercises in Lesson #8 to
refresh yourself on this technique.)
79
 INSIGHT MEDITATION: AN IN-DEPTH CORRESPONDENCE COURSE

Let the wise one watch over Exercise #7

the mind, so hard to perceive, When you find yourself waiting in line, stuck in
so artful, alighting where it traffic, sitting in a meeting, or otherwise "between
wishes; a watchfolly protected worlds," practice awareness of your breath or of
mind brings happiness. sounds, sights, etc. (see Lessons #1 and #2 for remind-
ers of basic awareness techniques).
- The Dhammapada
Although it isn't necessary to submit written or spoken
responses to these final exercises of Insight Meditation,
you are as always invited to contact your meditation
instructor with any questions or problems arising out of
this lesson or your practice in general.

~L '------ -
,....,.",

JVST 7J(f;/AJ AbAIAi. mE: E:AJTIRE ARt of .ME:PITAnOAJ p!!IICTICE

(S IOVOUJING- HoW / b 'PO 7!--/l5 REPE"fTEC>LV.

80
 PRACTICE IN THE WORLD

Awareness isn't for away.

It's not something we don't
Getting the Most from Your Meditation have and need to get.
All of the instructions and suggestions on Insight Meditation come down to the cultivation of mindfolness. Here are three Awareness is a natural
powerfol exercises that can help you strengthen mindfulness in every area ofyour life.
quality of mind when
Keep a daily sitting log. Each day, record in a small notebook how long you practiced and the quality of your we're undistracted; we can
meditative experience, such as "sleepy," "mind full of planning, " or "calm and spacious." Then use another sen-
tence or two to describe the general quality of your day: "overwhelmed"; "frustrated"; "happy." After a month
return to it repeatedly after
or two, review your log and see whether you can identifY any trends or relationships between your sitting each distraction.
practice and your daily life. Pay special attention to any areas in need of particular mindfulness and support. - Joseph Goldstein
Use everyday activities as reminders to be mindful. Choose some daily activity that you do routinely, without
thinking. Shaving, brushing your teeth, or opening your car door are possible candidates. Resolve, every day Those who insist that
for a week, to pause for a few seconds just as you're about to begin the chosen activity. Then do it, with the full
attention you would bring to a breath or step during meditation. At the end of the week, add another activity. mystical experience is not
Do this every week for four weeks, so that by the end of a month you're bringing mindfulness to four everyday spec~callyd~rentjTom
activities. (You can, of course, continue adding activities week after week for as many months as you like.) the ordinary life ofgrace . ..
SimplifY your life. Meditate or remove yourself from the bustle of daily activity for a full day. Then sit quietly and are certainly right.
reflect on your life - your home, schedule, job, finances, relationships, recreational activities, possessions, goals,
- Karl Rahner
spirituality. In each area, ask yourself what you might do to simplifY that part of your experience. Continue to sit
quietly, letting any answers arise. Use these answers to consider a gentle, mindful process of change.

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flAI'f'li-lESS 15 Fl'Abl(. TAitE" GREAT CARE" OF ALL T1i4T'{OV ];0 .

81
Last Words
Congratulations! You've completed your Insight Your own experience is a constant, reliable source
Meditation course. Now what? of further teachings. Continue to bring your clear,
nonjudging attention to everything you do, sense,
Meditation is a lifelong practice. The tools you've
and say. You'll find that this practice will enrich your
acquired in the course of this curriculum have given
daily meditation sessions - just as your formal practice
you a solid foundation for continuing to take the skills
creates new outlooks and choices in your work, home,
of mindfulness, awareness, and lovingkindness out
and social life.
into the world around you.
If you should drift away from your meditation
practice for a while, don't become discouraged.
Remember that the essence of meditation is to start
over, again and again. When you notice the absence
of mindfulness in your life, simply return to your
meditation cushion and renew your practice.
 INSIGHT MEDITATION: AN IN-DEPTH CORRES PONDENC E COURSE

Whatever you can do, or Glossary beginner's

dream you can, begin it. mind a mind that is open to the expe-
The following glossary covers many words and terms rience of the moment, free of
Boldness has genius, power
that may be unfamiliar or used in unfamiliar contexts conceptual overlays
and magic in it. throughout this workbook. It incorporates all the shorter
benefactor someone who has treated you with
- Johann Wolfgang Goethe glossaries included with each lesson.
kindness and generosity; a person
"about to" who has enriched your life or
moment the moment before we act, in which inspired you
we recognize the intention to act big mind vast awareness; the ability to see all
abhidharma the Buddha's teachings on the work- experience as appearances that arise
ings of the human mind; Buddhist and fall away
psychology [in Sanskrit, the classical
bodhicitta literally, "awakened heart" [Sanskrit J;
language of ancient India]
the state of mind that motivates us
anatta selflessness; insubstantiality [in Pali, to help alleviate others' suffering
th e language the Buddha spoke]
bodhisattva "open-hearted one" [Sanskrit]; a
aversIon hatred; anger; the tendency to push Buddhist saint; the Buddha's tide befo r"
away unpleasant experiences he became enlightened
bare attention the awareness of direct experience brahma best; highest [Pali]
(see "plop" mind, below)

The walking room at IMS is dell I/sed oj"obsCilratiollS

84

brahma-
viharas "best abodes" [Pali]; the four mind
states said to create an ideal quality
of experience
cushion a term referring to whatever you sit
on when you meditate
desire greed; addiction; the tendency to
grasp at and try to prolong pleasur-
able experiences
deva a celestial being [Sanskrit]
devotion a sense of being open to the vastness
of the spiritual journey
dharma any knowable entity; the truth; the
teachings of the Buddha [Sanskrit]
discriminating
wisdom the capacity to distinguish between
direct and conceptual experience;
sometimes used to distinguish
wholesome or beneficial thoughts
and actions from unwholesome or
harmful ones
dukkha suffering [Sanskrit]; the pain that
arises out of the ungovernable
nature of events
enemy in the context of metta practice, a
person whom we find difficult; some-
one who arouses our tendencies to
judge and reject
equanimity the ability to maintain a spacious
stillness of mind in the midst of
life's changing conditions
faith recognition that the Buddha's awak-
ening inspires the possibility for our
own realization
feeling tone the pleasant, unpleasant, or neutral
tone that colors every experience
LAST WORDS
"in order to" we who lived in
mind a goal-oriented motivation; medi- concentration camps can
tating in order to achieve a certain
remember the men who
outcome
walked through the huts
kalyana mitta spiritual friend [Pali] comforting others, giving
literally, "action" [Sanskrit]; the law
karma away their last piece of
of cause and effect bread They may have been
klesa a factor of mind that obscures clear few in number, but they
seeing; a hindrance to meditation offer sufficient proof that
[Sanskrit]
everything can be taken
koan a Zen Buddhist teaching riddle that from a man but one thing:
can't be solved by means of reason
the last of the human
or logic (such as "what is the sound
freedoms - to choose one's
of one hand clapping?") [Japanese]
attitude in any given
mental noting a technique used in meditation to
circumstances, to choose
help direct the mind to the object of
one's own way.
meditation
metta literally, "gentle friendship"; loving- - Viktor Frankl
kindness [Pali]
Middle Way a spiritual path that avoids extremes
of self-mortification and self-indul-
gence, as taught by the Buddha
mindfulness the state of being fully present,
without habitual reactions
literally, "to be stupefied" [Sanskrit];
moha
delusion; a state of failing to see
things as they are; delusion
mudra literally, "gesture" [Sanskrit]; usually
refers to particular hand positions
used in meditation practices
neutral person in the context of metta practice,
someone for whom we feel no par-
ticular liking or disliking
nIrvana the cessation of suffering; enlighten-
ment [Sanskrit] (nibbana in Pali)
85

The wtly is to live with-
out greed, without hatred,
without delusion, to live
with awareness, with wake-
folness, and equanimity,
and with love. We are the
truth unfolding, and a one-
month retreat, or a lifetime
ofpractice, are just begin-
nings in the awesome task
of true understanding.
- Joseph Goldstein
86
INSIGHT MEDITATION: AN IN-DEPTH CORRES PO NDENCE COURSE
non-doing meditation; the practice of refrain-
ing from reacting to internal and
external events and situations
object of
meditation the activity (like the breath) or event
(like sound) to which one directs
attention during meditation
practice to practice meditation (the emphasis
being on repeatedly starting again,
which is the essence of meditation)
"plop" mind immediate awareness, like the sudden
sound of a frog plopping into a pond
realms of
existence the six states of existence that describe
the Buddha's cosmology
right effort the energy underlying the mental
discipline of meditation; an aspect of
the Noble Eightfold Path
right speech speech that is true and useful; an
aspect of the Noble Eightfold Path
saddha faith; confidence; literally, "to place
one's heart on" [Pali]
samadhi concentration; meditative
absorption [Sanskrit]
sampajanya clear comprehension [Sanskrit]
samsara the ocean of worldly suffering; the
state of being governed by the five
hindrances [Sanskrit]
sense doors the six perceptual gates through
which we experience the world
sila moral conduct [Pali]
sinking mind a dreamlike state in which concen-
tration is stronger than mindfulness
sit to sit in formal meditation
skeptical
doubt doubt that undermines faith
spiritual
materialism the use of spiritual concepts and prac-
tices to reinforce a separate sense of self
sustaining
attention a gentle concentration of the mind
on a single, present object; the anti-
dote to the hindrance of doubt
vicissitudes changing conditions
vipassana literally, "to see clearly" [Pali];
insight; the style of meditation
taught in this course
virya courageous heart; effort [Pali]
walk to practice formal walking
meditation
wise attention attention accompanied by mindful-
ness; seeing things according to thei r
true nature
Additional Resources
ExpLore the foLLowing List of books and other pubLicatio1'/j'
for more comprehensive coverage of the topics introduced
in this correspondence course.
Books
Chadron, Perna. The Wisdom ofNo Escape. Boston:
Shambhala Publications, 1991 .
Chadron, Perna. Start Where You Are. Boston:
Shambhala Publications, 1994.
Goldstein, Joseph. The Experience ofInsight. Bosto n:
Shambhala Publications, 1976.
Goldstein, Joseph. Insight Meditation. Boston:
Shambhala Publications, 1993.
Goldstein, Joseph. Transforming the Mind, HeaLing
the World New York: Paulist Press, 1994.
 LAST WORDS

Goldstein, Joseph, and Jack Kornfield. Seeking the Heart Audio Programs (available from Sounds True) Ifyou have some fear of
ofWisdom. Boston: Shambhala Publications, 1987. The Art ofMindful Living, with Thich Nhat Hanh pain or suffering, you
Hanh, Thich Nhat. The Miracle ofMindfulness. The Present Moment, with Thich Nhat Hanh should examine whether
Boston: Beacon Books, ] 975. there's anything you can do
The Roots ofBuddhist Psychology, with Jack Kornfield
Hanh, Thich Nhat. Transformation and Healing. about it. Ifyou can, there
Berkeley: Parallax Press, 1990. Awal?ening Compassion, with Perna Chodron is no need to worry about
Hahn, Thich Nhat. Peace is Every Step. New York: Contemplative Prayer, with Fr. Thomas Keating it. Ifyou cannot do
Bantam, 1991. Spiritual Practices and Perspectives for Daily Life, with anything, then there's also
Kabat-Zinn, Jon. Full Catastrophe Living. New York: Ram Dass no need to worry.
Bantam, 1990. Teachings on Love, with Thich Nhat Hanh - His Holiness the Dalai Lama
Kornfield, Jack. Living Dharma. Boston: Shambhala Tibetan Wisdom jor Living and Dying, with
Publications, 1977. Sogyal Rinpoche
Kornfield, Jack, and Paul Breiter. A Still Forest PooL Touching the Divine, with Wayne Muller
Wheaton, Illinois: Theosophical Publishing House, 1985.
Levine, Stephen. Healing into Life and Death. New
York: Bantam, 1989. The inquiring Mind is a semiannual newspaper
for the North American and European mindfulness
Mahasi Sayadaw. The Progress ofInsight. Sri Lanka: community. In addition to articles dealing with all
Buddhist Publication Society. aspects of practice, this publication lists meditation
Muller, Wayne. Legacy of the Heart. New York: groups and retreats by region. Subscribe by writing:
Simon & Schuster, 1993. The Inquiring Mind
O'Hara, Nancy. Find a Quiet Corner. New York: P.O. Box 9999
Warner Books, 1995. North Berkeley Station
Berkeley CA 94709
Ram Dass. Journey ofAwakening. New York:
www.inquiringmind.com
Bantam, 1990.
Ram Dass, and Paul Gorman. How Can 1 Help? New
York: Alfred A. Knopf, 1985. For information about insight meditation audio
and video recordings featuring Sharon Salzberg, Joseph
Salzberg, Sharon. Lovingleindness. Boston: Shambhala Goldstein, and other meditation teachers, write:
Publications, 1995.
Dharma Seed Tape Library
Steindl-Rast, Br. David. Gratefulness, the Heart of Box 66
Prayer. New York: Paulist Press, ] 984. Wendell Depot MA 01380
Suzuki, Shunryu. Zen Mind, Beginner's Mind. New www.dharmaseed.org
York: Weatherhill, 1970.
Trungpa, Chogyam. Cutting through Spiritual
Materialism. Boston: Shambhala Publications, 1973.
Trungpa, Chogyam. Meditation in Action. Boston:
Shambhala Publications, 1991.

87

Seek not good from
without: seek it within
yourselves, or you will
never find it.
- Epictetus
In the pursuit of the way
the first essential is sitting
still. . .. Simply to spend
time in sitting still, without
any thought ofgain, even
without a feeling ofgaining
enlightenment.
- Shobo Genzo Zuimonki
88
INS IGHT MEDITAT ION: AN IN-DEPTH CO RRES PO NDENCE COURSE
In Conclusion
You may submit your completed exercises and other
communications to your personal meditation instruc-
tor by mail or email. The addresses are:
Dharma Foundation
Correspondence Course
1230 Pleasant Street
Barre MA 01005
and
course@dharma.org
Your meditation instructor is unable to accept phone
calls in connection with this correspondence course.
Dharma Foundation cannot engage in correspon-
dence with any student before receiving the original
registration form included in th e introductory section
of this workbook. Dharma Foundation will engage
in instructional correspondence related to this course
with a registered student for twelve months after receipt
of the registration form . In the event of extraordinary
circumstances, extensions wi ll be considered on a case
-by-case basis.
Books, video, and audio programs recommended
in this workbook have been approved by Sharon
Salzberg and Joseph Goldstein as appropriate corol-
lary materials for this course.
Manufacturers of meditation supplies mentioned
are listed purely for students' convenience. Their
inclusion does not constitute endorsement by Sharon
Salzberg, Joseph Goldstein, Dharma Foundation, or
Sounds True.