The Art of Living: Vipassana Meditation

by William Hart, S.N. Goenka (Contributor)

The Ancient Meditation Technique that Brings Real Peace of MindVipassand-bhavand, "the development of insight," embodies the essence of the teaching of the Buddha. As taught by S. N. Goenka, this path to self-awareness is extraordinary in its simplicity, its lack of dogma and, above all, its results. The Vipassana technique can be successfully applied by anyone.

Based on the lectures and writings of S. N. Goenka--and prepared under his direct guidance--The Art of Living shows how this technique can be used to solve problems, develop unused potential, and lead a peaceful, productive life. It includes stories by S. N. Goenka, as well as answers to students' questions, that convey a vivid sense of his teaching.

S. N. Goenka's Vipassana courses have attracted thousands of people of every background. Unique among teachers of meditation, Goenka is a retired industrialist and former leader of the Indian Community in Burma. Although a layman, his teaching has won the approval of senior Buddhist monks in Burma, India, and Sri Lanka, a number of whom have taken courses under his guidance. Despite his magnetism, he has no wish to be a "guru" --instead he teaches self-responsibility. This is the first systematic study of his teachings to appear in English.

Genres: Buddhism, Spirituality, Meditation, Philosophy, Nonfiction, Self Help, Psychology

176 pages, Paperback

First published January 1, 1987

About the author

William Hart is an editor, translator, writer and teacher. He studied English literature at McGill University, Montreal, and translation (French to English) at the University of Ottawa. Since 1990 he has worked in Ottawa as an independent editor-translator for various departments of the Canadian government.
One of the first assistant teachers appointed by S.N. Goenka, Mr. Hart continues to conduct Vipassana courses, mainly in Israel. His book, The Art of Living: Vipassana Meditation as Taught by S.N. Goenka, has become a definitive work in its field, translated into more than 15 languages. Fluent in English, French and Hebrew, Mr. Hart has lived for extended periods in Israel, Japan and India.

Reviews

[Brendan · Rating 5 out of 5]

read this book, take a vipassana meditation course. it is honestly one of the most fulfilling experiences you can have on the planet that doesn't involve something illegal.

[Greg Brooks-English · Rating 5 out of 5]

This book is a review of the practice and theory that underpins the foundations of SN Goenka's famous 10-day meditation retreats. A former Hindu industrialist suffering from chronic migraine headaches sought treatment from all the world's best medical doctors and found no treatment. It was only after he did a Vipassana retreat that his headaches cleared up. This pure Buddhist teaching was preserved and kept in Mayanmar (Burma) and reintroduced to India and the world where it is one of the fastest growing Buddhist teachings in West and East (www.dhamma.org). Participants agree to practice the five precepts on the retreat of no stealing, lying, sex, drugs, etc., and to not leave during the 10 days (though if you really really want to, you can). Retreatants begin the first three days with shamatta, or calm-abbiding, which calms the mind whilst focusing on the in and out flow of the breath on the bridge between both nostrils - as the narrower the focal point the sharper the mind becomes. On the fourth day, Vipassana begins, meaning looking deeply. Meditators focus their awareness on the sensations arising from sitting in one position without moving or attaching to pleasant ones or pushing away unpleasant ones. Out of this strong effort, one's impurities are elminated, as you are doing this for about 10.5 hours daily, plus a 1.5 hour dharma talk daily (which are really fun and wholesome and a great relief from meditating all day long - whew!), amazing things happen!!! For each participant it is unique and suited to them because it's their own mind. Speaking for myself, my first 10-day retreat I relieved every sexual encounter of my entire life, helping me to become aware of just how much I overvalued sex over time. On the next retreat, I did a life review of my own death, touch such profound depths of gratitude, and finally I saw much deeper things which I am not at liberty to speak about. Can't recommend this book highly enough, but even more - go on the darn retreat and see for your yourself. The real test of the retreat is that it's offered by donation only. If you don't have money, no problem, and if you have lots of money, no problem. Just go! They have them in Korea now too!

[Azar · Rating 5 out of 5]

در دیدن فقط باید باید ببینی، در شنیدن فقط باید بشنوی؛ در بوییدن، چشیدن و
لمس کردن فقط باید ببویی، بچشی و لمس کنی. در شناختن فقط باید بشناسی.


منشاء رنج درون هر یک از ما قرار دارد.

کسی عامل رنج شما نیست. شما با ایجاد تنش هایی در ذهن برای خودتان ایجاد رنج می کنید. اگر بدانید که چگونه چنین نکنید، آرام و شاد ماندن در هر موقعی آسان می شود.

بودا گفت: شما ارباب خودتان هستید. آینده را خودتان می سزید.

اعمال ذهنی ما بر دیگران تأثیر دارد. اگر ما چیزی جز منفی گرایی در ذهن خود ایجاد نکنیم، این منفی گرایی اثر زیانباری بر دیگران می گذارد. اگر ذهن را مثبت گرایی سرشار کنیم و نسبت به دیگران حسن نیت داشته باشیم، آنگاه اثری سودمند بر محیط پیرامون خود خواهد داشت. شما نمی توانید اعمال دیگران "کاممای دیگران" را کنترل کنید، اما می توانید ارباب خود باشید تا تأثیر مثبتی بر پیرامون خود داشته باشید.

[ساره · Rating 3 out of 5]

*من غلام هر آنچه ام که مرا به خویشتن نزدیک می‌کند. و یکی از آنها مراقبه است.
مراقبه پاسخ نهایی نیست، بلکه روشی است که راه را برای جستجوی پاسخ هموارتر می‌سازد. مراقبه یعنی آگاهی از خود، در اینجا و اکنون. ساده است ولی آسان نیست. برای لحظاتی نشستن و تنها به ریتم تنفس توجه کردن بی هیچ تغییر دادنی آسان نیست. این‌که اجازه بدهی افکار بیایند و احساسات حس شوند اما سعی کنی فقط ببینیشان بی که واکنش دهی آسان نیست. اما کم کم ذهن بازیگوش آرام می‌گیرد و پرسه زنی را متوقف می‌کند.
به چه خواهیم رسید؟ هیچ! قرار نیست مراقبه به تنهایی، شما را به مراتب عالی روحی برساند یا متحول تان کند و یا حتی از شما فرد بهتری بسازد. که هرکس این ادعا را کرد متوهمی بیش نیست. بلکه ذهن شما را طوری میپروراند که بتواند بر حال و آنچه مهم هست متمرکز شود و قیود و شرطی بودن هایش را رها سازد.
تمرکز! ویژگی کمیاب این روزگار ما. مراقبه راهی ست برای ساکت کردن ذهن مشوش که بتوانیم مسیری به درون خود بیابیم و نیز نسبت به مسائل بیرونی بینش صحیح تری داشته باشیم.
اهمیتش در چیست؟ این کتاب توضیح می‌دهد. از منظر بودا ابتدا به ریشه ی مسئله و علت رنج ما می‌پردازد سپس از دلبستگی هایمان انتقاد کرده، واکنش گر بودن را نکوهش می‌کند و بعد از آن راه های کنترل و تعادل ذهن و شیوه ی مراقبه را شرح می‌دهد بی که قصد داشته باشد ما را تشویق به انفعال بکند.



«تنها راه تجربه ی مستقیم حقیقت، نگریستن به درون و کاوش خویش است. در تمام طول زندگی، عادت کرده‌ایم که بیرون را نگاه کنیم. همیشه به آنچه در بیرون اتفاق می‌افتد و آنچه دیگران انجام می‌دهند، علاقه ی بیشتری داشته‌ایم. به ندرت تلاش کرده‌ایم تا خویشتن را، ساختار جسمانی و ذهنی خود را، اعمال خود را و واقعیت خود را مورد بررسی قرار دهیم. از اینرو، برای خودمان ناشناخته مانده‌ایم. نمی دانیم که این نادانی نسبت به خود، تا چه حد زیانبار است، و تا چه حد ما به صورت بردگان نیروهایی که در درونمان هستند و از آنها آگاهی نداریم، باقی می‌مانیم.»



*پس از خوانش دوم

[Atri · Rating 5 out of 5]

Vipassana means "insight" in the ancient Pali language of India. It is the essence of the teaching of the Buddha, the actual experience of the truths of which he spoke.

***

You must act. Life is for action; you should not become inactive. But the action should be performed with a balanced mind.

***

We can control the present state of mind. By maintaining equanimity no matter what occurs outside or within us, we achieve liberation in this moment. One who had attained the ultimate goal said, " Extinction of craving, extinction of aversion, extinction of ignorance - this is called nibbana."

Every moment that we observe reality without reacting, we penetrate toward ultimate truth. The highest quality of the mind is equanimity based on full awareness of reality.

***

[Lapis Lazuli · Rating 5 out of 5]

I absolutely love this book. I would recommend this book to anyone if...
- you're interested in developing inner peace and wisdom
- you're interested in meditation
- you're interested in the mind-body phenomena

[Tara]

I attended the ten-day course in Onalaska, WA in May 2012.

We began "noble silence" on day zero, and left on day twelve.
For the ten days in-between, we observed the noble silence: no talking or looking at any other student. This is to help the student feel as thought they are in isolation, and to minimize distractions.
The meditation retreat was the best gift I ever gave myself.

The study of Vipassana meditation is non-religious, and can be applied by anyone regardless of religion. To be clear, it is not a push on buddhism, although the buddah did teach this technique.
All can benefit from Vipassana.
The author S.N. Goenka is a hindu.
I am a Christian.

If you are at all interested, please talk to me about my experience.
Here is the website:
http://www.kunja.dhamma.org/

[Carlton Davis · Rating 5 out of 5]

If you are looking for a book to explain Vipassana Meditation and the core principles of Buddhism, this is the book to read. It is very clear and precise. Wonderful short stories are attached to the end of each chapter on the various aspects of the practice. My favorite is the story of the two rings: one set with a diamond and the other a simple silver ring inscribed "This will also change."

[Nishad · Rating 4 out of 5]

This book is an excellent introduction to the wonderful technique of 'Vipassana' which is most secular, logical and scientific method of meditation I have ever came across.

Most of the texts, concepts and theories in the book are basically compilation of the 'Dhamma' discourses given at actual 10-day-retreat. However the writing style is simple, clear and concise enough to be understood by general readers. Accompanied with short stories and Q&A at the end of each chapters, it makes reading more fun and maintain a good flow.

I agree it will be more valuable resource/reference book for the ones who have already participated the course or ones thinking of taking one. Though it is equally insightful book for anyone interested in meditation, mind-body phenomenon, self improvement and understanding or in general wanting to be develop inner peace and wisdom. I am sure everyone will definitely get something beneficial out of this book and hopefully inspire them to try out this wonderful meditation technique.

Finally having participated the course, I can say it has been a very unique, fulfilling and profound experience for me and I am super grateful to have come across it. Can't recommend enough for everyone to give this technique a try. Reading this book would be a great starting point followed by participating in the course and obviously practicing it to 'really experience' it by 'yourself' and feel the difference.

May all beings be happy, peaceful and liberated.

[Bharath · Rating 4 out of 5]

This is an honest book written in simple language explaining vipassana meditation techniques and key teachings of the Buddha. It is a good companion to have which can be read prior to attending a course and referring to the concepts at a later date. Though it does not discuss any meditation techniques for which the course has to be attended, it does cover background, concepts and benefits. It has a good Q&A with SN Goenka and simple stories to make the point.

[Homa · Rating 4 out of 5]

کتاب خیلی خوبیه، خود خوندنش هم بهم آرامش میداد. فهمیدم خیلی چیزها باید در مورد بوداییسم و ویپاسانا بدونم و هنوز اول راهم... برای همه کسایی که علاقه مند هستن در مورد مراقبه و بوداییسم بدونن این کتاب رو توصیه میکنم. فقط از ترجمه خیلی راضی نبودم ...

[Juergen · Rating 4 out of 5]

Though nominally written by William Hart, the text is pure Goenka. This book is a great primer on the particular practice of Vipassana as passed on by Goenkaji (and through is teacher Sayagyi U Bha Khin). There's many references to the Buddha's teachings via quotes from a number of different suttas, and they get to the heart of some essential topics (e.g. the three characteristics, four noble truths, five khandas, Satipatthana sutta). If you've practiced and studied Buddhist teachings a little, there will be no surprises here. If you're new to Buddhism, I would read this book with the view that it can and should be re-read once one has some practice time logged. In truth, I think this book has good value for future review.

Finally, I was saddened to learn that Goenkaji passed away but two days before I finished reading this book. His contribution to our modern day practice of meditation cannot be measured. This book serves as a tribute to this.

[Chetan · Rating 5 out of 5]

Learning the art of meditation that this book derives from is one of the best gifts one can give oneself.

This book is based on the evening discourses that S. N. Goenka gives during his 10-day meditation retreat. The 10-day retreat is an introductory course to the technique of Vipassana meditation that is said to be taught by the Buddha. This book is a wonderful introduction to all who are curious and a greater resource for those who have attended a retreat and need something to refresh some of the concepts taught in it.

[D.B. John · Rating 5 out of 5]

A masterpiece of concision, clarity, and profundity. Free of any mystical or esoteric claptrap.

[Pauline · Rating 5 out of 5]

Verplicht leesvoer tijdens de yoga-opleiding die ik volg. In dit boek leren we over de Vipassana meditatieleer van S.N Goenka, gebaseerd op de teachings van Boeddha. Het gaat onder andere over hoe je de hele dag in aanraking komt met dingen die je wilt en die je niet wilt (craving and aversion) en hoe dat lijden veroorzaakt. De kunst is om een bewustzijn te creëren van ‘alles komt en gaat, en ook dit gaat weer voorbij’. Dan wordt het lijden minder, totdat je misschien ooit verlichting bereikt maar dat is nooit het doel. Dat is je Dhamma: bewust te leven, en inzicht te hebben in hoe je geest en lichaam reageren. Zoals Boeddha zo mooi zegt:

Better a single day of life
Seeing the reality of arising and passing away
Than a hundred years of existence
Remaining blind to it

Ik heb zelf de techniek geprobeerd en het geeft instant verlichting, alleen de 10-daagse lijkt me dan weer best een uitdaging. Waar ik overigens wel erg nieuwsgierig naar ben! #tobecontinued

[Anmol]

A fantastic introduction to the theory behind Vipassana meditation: best read after completing a 10-day course. There's not much here which one can't get from the course itself, but having some of the Abhidhamma-derived theory explained in simple language is helpful: it helps us understand what we're trying to achieve when we are meditating. Now, I need to go to the primary sources themselves. If only I could finally achieve reading proficiency in Pali...

[Leila · Rating 4 out of 5]

هر کدام از شما جزیره‌ی امن خود باشید، پناه‌گاه خود باشید، پناه‌گاه دیگری وجود ندارد. حقیقت را جزیره‌ی امن خود سازید، حقیقت را پناه‌گاه خود سازید، پناه‌گاه دیگری وجود ندارد.

[Carlos Islas · Rating 4 out of 5]

Im changing my review of this book, I read it before attending a Vipassana retreat 2 months ago and gave it 5 stars. The book gives a really pure explanation of the Buddha’s teachings (Dhamma), also talking about how a Vipassana retreat will help you detach from cravings and aversions, release repressed emotions, observe sensations without reacting, etc.

I was really hyped to experience all this during the 10-day retreat, but after attending, I realized I’d set my expectations too high. While I did reach some deep meditative states, the high expectations ended up being counterproductive. I found myself getting frustrated when I couldn’t meet the book’s claims, and the meditation instructions, both in the book and during the retreat, were pretty basic and left me wanting more practical guidance.

It wasn’t until after the retreat, when I read ‘The Mind Illuminated’, that I truly grasped the process and started appreciating the progress I’d made during those 10 days. ‘The Art of Living’ is still great for understanding the theory behind Vipassana, but I’d recommend pairing it with a more practical and detailed book like ‘The Mind Illuminated’ to really dive into the steps of meditation and stay motivated to keep progressing after the retreat.

Will definitely try a Vipassana retreat again soon!

[Hannah · Rating 4 out of 5]

Super accessible explanation of vipassana as understood by Goenka/Sayagyi U Ba Khin, mostly in Goenkaji’s words. My only problems with this book are my same problems/questions/complications with this style of meditation overall, namely:

—> Anything outside heterosexual monogamy is classed as “sexual misconduct” under Precept 3
—> Under Precept 5 you’re supposed to abstain from all intoxicants...except those prescribed by a doctor. This doesn’t mesh well with my understanding of criminalization within a white supremacist and capitalist context (i.e. what doctors prescribe is a poor judge of which substances are appropriate & likely more based in legal liability than dhamma)
—> My training in trauma & the nervous system increasingly makes me question the wisdom of, or need more nuance around, holding still and not responding to pain

[William · Rating 5 out of 5]

I just finished a 10 day silent retreat with S.N.Goenka. It was absolutely amazing and I learned so much. This book is essentially that training. Don't know how much a person could get just by reading it. Afterwards, though, it is a great resource.

[Iman · Rating 2 out of 5]

كرهت الكتاب في البداية لكنني أجبرت نفسي على القراءة .. يحتوي على أفكار لطيفة ووردية .

[Jung · Rating 5 out of 5]

Learn to achieve a tranquil mind through Buddhist thought and meditation.

What do you think of when you hear the word “meditation”? In a Western context, it can mean anything from mental relaxation to daydreaming to self-hypnosis. But in true Buddhism, meditation, or bhāvanā, serves a specific purpose: it’s used to focus and purify the mind so that it’s free of suffering and full of insight.

This book presents the core principles of Buddhism and Vipassanā-bhāvanā, which translates to “insight meditation.” Whether you’re full of anxiety and seeking peace, or simply curious about Buddhist meditation, you’ll learn some practical techniques – as well as the deeper philosophy behind them.

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You can only benefit from Buddhism through practical application.

There’s a story about a young professor on a ship at sea. Every night, an illiterate old sailor would visit the young professor’s cabin and listen to him talk about many different subjects. 

Night after night, the professor would ask the old sailor if he’d ever studied subjects like geology, meteorology, and oceanography. The answer would always be “no.” And the professor would tell the poor old sailor that he’d wasted his life. 

Then, one night, the sailor had a question for the professor. He asked him, “Have you ever studied swimology?” The professor was baffled. “Can you swim?” the old sailor asked. The professor couldn’t swim. And, as the ship had just struck a rock, he drowned, while the old sailor survived.

The lesson here is that no amount of study can replace practical experience. When it comes to Buddhism, the same is true. Buddhism will only have a positive effect on your life if you apply its lessons on a daily basis.

The whole point of the Buddha’s teachings is practical application in the here and now. It’s not just intellectual speculation. Buddhism is something to be used every day, like an instrument or tool. 

To paraphrase the Buddha himself, being able to recite all the Buddhist texts from memory won’t cut it; if you don’t practice what’s written in them, you’re like a herdsman who counts the cows of others instead of tending his own herd. On the other hand, you may be able to recite only a few of the texts – but if you live your life the way the Buddha proposed, then you’ll reap many rewards. 

Applying what the Buddha taught chiefly revolves around freeing yourself from suffering. It’s a pressing concern – one that means acting in the present. But following the path of the Buddha and applying his teachings isn’t just about helping yourself. Society’s problems and neuroses begin at the level of the individual, so freeing yourself from suffering has a broader purpose. 

If you have a troubled mind, then you’re likely to affect others around you in a negative way. If you have a tranquil mind and are at ease with yourself, then you’ll affect others positively. It’s at this level that really deep and meaningful change happens – first in yourself and then far beyond.

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Individuals aren’t stable entities – they’re things in flux.

On his quest for enlightenment, the Buddha sought to know himself as deeply as possible. But what did he find as he searched his mind and body?

His most powerful revelation was something that particle scientists would only discover many centuries later. He found that, rather than being a permanently fixed being, he was actually an entity that kept changing from moment to moment. 

Take the way our bodies are composed. After meditating deeply and looking into himself, the Buddha came to the conclusion that the entire material universe was composed of particles called kalāpas. These are indivisible units that combine to form matter. He believed that these kalāpas were continuously coming into existence – and then passing away. So our bodies, rather than being permanent structures, are actually in flux.

His philosophy roughly corresponds to what scientists discovered for themselves. The body, which appears solid to us, is actually composed of subatomic particles and empty space. These particles, just as the Buddha proposed, have no actual solidity – they appear and then disappear within a trillionth of a second.

Just as the body is in flux, so is the mind. As he looked deep into his mind, the Buddha discovered that it was made of four processes. These are consciousness, perception, sensation, and reaction. First, consciousness is simply the receiving bit of the mind: it doesn’t pass judgment on anything. Second, our perception identifies what has been seen, and judges it as positive or negative. Third, sensation arises; it’s either pleasant or unpleasant, depending on our perception. Last, reaction occurs, and we act to either prolong the sensation if it’s pleasant, or to avoid it if it’s unpleasant.

According to the Buddha, because these processes occur rapidly and continuously, our mind has an even more ephemeral nature than our body. And because it is ephemeral, there is no stable “I,” or permanent identity.

In a way, we’re like a river. Even though we might give the river a name – like, say, the Thames or Ganges – it’s never the same thing from moment to moment. It’s always flowing, just as we are. As you’ll learn, recognizing this state of impermanence is vital to freeing yourself from suffering.

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To alleviate suffering, become less attached to yourself and the world.

So, both the Buddha and modern scientists are united in the belief that we’re always in flux – that our bodies and minds are fundamentally ephemeral. 

That doesn’t change the fact that we are attached to a permanent idea of ourselves, our identities. Most of us believe that the “I” is fixed – that our bodies and personalities endure from one moment to the next. But the Buddha believed that this attachment to ourselves and the world around us is the cause of our suffering. 

This attachment takes on a number of different forms. First, there is the attachment to the ego and the image we have of ourselves. For most of us, the “I” is the most important person in the world. We think of ourselves as magnets, surrounded by iron filings. We arrange the world, like those filings, in a pattern centered around ourselves. Unfortunately for us, everyone else acts like they’re magnets too, so we find ourselves in conflict with others and the patterns they enforce on the world.

The second form of attachment is to what we think of as “ours.” We become attached to our possessions because they’re associated with us. They help support the image we have of ourselves. Last, there’s the attachment to our views and beliefs. No matter what those beliefs are, we cling to them because they, too, help support the idea we have of ourselves. 

How do we form these attachments? As we go through life, we undergo the four mental processes: consciousness, perception, sensation, and reaction. In reacting to the world around us, we like or dislike it. Attachment is formed when we like something; it’s also formed when we dislike something and become attached to its opposite.

But what’s the problem with forming these attachments? Isn’t it only natural to become attached to your identity, your friends and family, possessions, and beliefs? 

Unfortunately, we forget the central truth the Buddha discovered: that we exist in a state of impermanence. Everything that we are, and everything that we know, passes. So as we go through life, growing more and more attached to everything, we suffer deeply when we begin to lose it all.

Attachment, then, is the root of our suffering. 

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Practice sīla to eliminate suffering.

The Buddha proposed a number of practices that would lead people away from suffering and toward nirvana. Nirvana is a state of perfect peace and happiness. It’s freedom from what is known as samsara, which is the cycle of birth, suffering, death, and rebirth. As a part of the process to reach this state, the Buddha advised practicing sīla, or “morality.” 

Practicing sīla means refraining from all words, deeds, and actions that harm other beings. This is easy enough to understand and to justify. In fact, these are the rules of most societies. 

But practicing sīla is also about protecting ourselves. We abstain from harmful behavior because doing bad things, like stealing or injuring other people, will cause a great deal of agitation in our minds. And that agitation will lead to deep unhappiness later on. 

Sīla allows us to achieve a peaceful state of mind. When we live in a wholesome way, by bringing happiness to others, we’re much more content. And as Buddhism requires those practicing it to deeply examine their minds, it’s necessary to cultivate a peaceful mental state. Just as it’s impossible to see the bottom of a turbulent pool of water, an agitated mind is hard to peer into.

So how exactly do you practice sīla correctly? First, you have to practice right speech. This means avoiding lies, idle gossip, setting people against each other, backstabbing, and speaking in a harsh way. Right speech is gentle, kind, heartwarming, well-timed, and truthful. 

Second, you should act properly. This means avoiding what the Buddha called “impure acts” – things like killing other living things, rape, adultery, and intoxication. Right action means nonviolence, kindness, and seeking the good in all living things.

Finally, you’ll need to have a right livelihood, which abides by the same principles as right acts. This means a job that doesn’t cause harm to other living things, or encourages others to do harm. Any livelihood that means killing, directly or indirectly, is not a right livelihood. Likewise, a job that involves selling alcohol or drugs, or that promotes gambling, is not a right livelihood either. The aim is to stop propagating suffering in the world. 

Practicing sīla, then, is a kind of common sense; it’s intended to protect yourself and others.

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Practicing bhāvanā, or meditation, will lead you to a state of equanimity.

By acting, speaking, and working in a way that doesn’t bring harm to ourselves or others, we stop the spread of suffering in the world. 

However, our problems often begin as trouble in the mind. We can try and control our actions and speech all we like – but if our minds are still full of anxieties and cravings, then it’ll all be in vain. At some point, this imbalance will reveal itself. So, to bring equanimity to the mind and harness its powers, the Buddha proposed bhāvanā, or meditation. 

How do you practice bhāvanā properly? Just like with the practice of sīla, there are some concrete rules. You’ll need to train yourself in right effort, right awareness, and right concentration.

Let’s first look at right effort. To meditate, you’ll need to sit down in a comfortable position and close your eyes. At first, it’s likely that you’ll have a distracted mind – an obstacle you’ll encounter when looking deeply into yourself. 

What you should do, then, is focus only on your breathing. This will be difficult; your mind will stray to other thoughts. Maybe you’ll start thinking about what you did yesterday, or the cramp in your leg. To practice right effort, gently draw your consciousness back to your breathing – again and again.

Next is right awareness. One of the main causes of suffering comes from an inability to connect with the present moment and the reality of our lives. We lose ourselves in reveries about the past or future, in fantasies and illusions. Practicing right awareness means bringing ourselves back to our present. Again, this can be done by focusing only on the breath. 

And when you do this, you’ll learn to read your mental state by the nature of your breathing. If your mind is troubled or anxious, your breathing will be fast and rough; if it’s calm, the breath will be soft and natural. This will help you connect yourself to the present.

Last, there is right concentration. While deep concentration is one of the aims of meditation, there are other types of concentration that aren’t helpful. For instance, focusing on sensual pleasure or phobias isn’t right concentration. Right concentration means a focus only on the breath, with a mind free of desires, fears, or other thoughts. It means connecting with the here and now in which you exist.

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Cultivate paññā, or wisdom, to attain peace and freedom from suffering.

Cultivating morality and practicing meditation are key to attaining a peaceful state of mind. But without training the mind in wisdom, or paññā, this state of mind will remain elusive. 

Wisdom might seem like a difficult thing to learn – often, we consider people naturally wise or not. But the Buddha believed that wisdom can be cultivated. To do that, he suggested right thought and right understanding.

Let’s begin with the idea of right thought. Quite simply, this means a calmer, more objective frame of mind, free from craving and aversion. This is the first step on the path of wisdom.

While you need to prepare yourself with right thought, true wisdom comes through right understanding. This is the kind of wisdom that can only be found through experience – not just speculation. 

There are three types of wisdom: received wisdom, intellectual wisdom, and experiential wisdom. Received wisdom is what you’ve heard from others. Intellectual wisdom is found in books and teachings; it’s not your own insight, but an intellectualized version of received wisdom. Experiential wisdom is that which is discovered in the experience of life itself.

Both received and intellectual wisdom have their uses. In fact, society wouldn’t function very well if we all had to rely on experiential wisdom. For instance, you don’t need to jump into a fire and experience the flames to know that it’s very hot! But, when it comes to walking the same path as the Buddha, developing experiential wisdom is essential.

This can be cultivated through Vipassanā-bhāvanā, which translates to “insight meditation.” It entails focusing on physical sensation during meditation – objectively and without passing judgment. Why sensation? Because it is through sensation that we encounter reality, and the truth of everything that is. Ultimately, there is nothing other than sensation.

We notice how our sensations, whether pleasant or unpleasant, arise and disappear. By maintaining our focus, we learn, really learn, how ephemeral we are. As sensations come and go, we understand that there is nothing permanent in this world. There is certainly no “I,” or anything that can be called “ours.”

The kernel of wisdom that Vipassanā-bhāvanā imparts is that suffering can be avoided if you let go. Let go of the ego, the “I,” and everything it clings to, and you will attain real peace and happiness.

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Buddhism is for practical application in the here and now. Through morality, meditation, and the cultivation of wisdom, it can help bring tranquility and an end to suffering. At the heart of our suffering is our attachment to permanence and stability, whereas the truth of life is impermanence and flux. Vipassanā meditation can help us realize this truth – and attain true peace.

And here’s some more actionable advice:

When sitting still in meditation, learn to accept your aches.

A large part of Vipassanā meditation is about achieving equanimity. The next time you feel discomfort when in a meditating pose, learn to accept any aches with calmness. Register them as just another sensation that will pass with time – like everything else in this world!

[Phil Calandra · Rating 4 out of 5]

"The Art of Living..." is the study of Vipassana Meditation which is the technique of exploring the subtle inner reality. The two primary exercises to this end is the focus on respiration and the observation of sensation. Both these exercises are designed to gain right awareness and to show the practitioner that there is no permanent "self" or "ego". The "self" is explained as a delusion that is formed by the combination of mental and physical processes that are in constant flux and movement. The practical side of Vipassana Meditation is the freedom of suffering and full liberation. The author further states that there is an experience, "Nibbana", that is beyond the field of mind and matter, that is unconditional, beyond death and is the ultimate reality. The question is how can the delusional "self" shed light on the unconditional nature of the ultimate reality. If, indeed, there is the dissolution of the "self," who or what is It that knows? Vipassana Meditation is taught in courses of ten days for those interested in learning the technique. The reviews of this course are mixed and this course appears to be very challenging. I would, however highly recommend this book.

[Diego Ramos · Rating 5 out of 5]

Incrível forma de me reconectar com o princípios e conceitos experimentados durante o curso Vipassana de 10 dias. A prática é soberana à teoria.

Resumo (Contem spoiler):

Dedicamos a nossas vidas a procura da auto realização (Caminho felicidade) → Pensar em viver de outra forma parece antinatural

Tornar a mente pura nos permite usufruir e compartilhar a verdadeira felicidade.

Propósito é libertar-se do sofrimento
*exercitar a capacidade de se conhecer
*observar a realidade
*e sair do sofrimento

A fonte do sofrimento reside dentro de cada um de nós

Seja qual sofrimento aparecer tem por uma causa uma reação. Se todas as reações forem extintas não haverá mais sofrimento.

Raízes do sofrimento:
1. Ignorância
2. avidez
3. aversão

Treinamento:
1. Conduta moral
abstenção de todas condutas prejudiciais (físicas e verbais)
2. Concentração
Forjar a mente, instrumento para examinar a própria realidade e remover condicionamentos que causam sofrimento
3. Sabedoria
Desenvolvimento da percepção interior que reconhece e elimina as causas do sofrimento

Vipassana é um jejum espiritual para eliminar condicionamentos passados cujo objetivo é extinção completa da avidez/aversão/ignorância

faça o presente ser bom e o futuro será automaticamente bom

[Karlos · Rating 4 out of 5]

An easy to read lay person’s introduction of the why Vipassana question, and its links with the Buddha’s original teachings.

The text is presented in sections: a steady progress through Vipassana; a Q&A with Shri S. N. Goenka on the section just read and, finally a story highlighting what’s been learned.

Notes give reference to the classic texts used, affording the work a scholarly weight despite its accessibility.

This is aided by a glossary of Pali terms complete with the more familiar Sanskrit.

There’s nothing here to question the next step: booking a place on the 10-day silent retreat, and I am certain I will also revisit the text on completing the course.

This is not a ‘how to’ more a why, why it makes sense, how it relates to the Buddha, and is ideal for secular readers or those of any faith. But it is a not a how to do Vipassana- that is what the silent 10 day retreat is for.

In the Uk and I imagine other sites around the world, you can normally visit a Vipassana centre to find out more and try a mini-Anapana session (meditation on the breath) before embarking on the 10 day silent retreat. I’d recommend that, this book and then jump in to the course if you think Vipassana is for you. And I think it’s for everyone- but you have to approach it yourself, when you are ready to convince yourself through direct experience (which is why it is secular rather than a traditional religion based on blind faith and ritual etc.)

Read it and ‘be happy’.

[Pairash Pleanmalai · Rating 5 out of 5]

เจอเล่มนี้ในชุมชนแห่งหนึ่ง วางระเกะระกะ ปะปนกับหนังสืออื่นๆตามแต่ใครจะบริจาคมา ลองพลิกอ่านแบบเร็วๆ อ่านๆไปเอะทำไมหยุดไม่ได้ มีความรู้สึกว่าเป็นการปฏิบัติที่ตรงและชัดดี อยากถือกลับไปอ่านต่อแบบละเอียด ก็กลัวบาป เลยจำชื่อหนังสือไว้ แล้วไปค้นหาใน google เพื่อหาซื้อ ปรากฎไม่มีขายตามร้าน ต้องซื้อโดยตรงจากมูลนิธิ
นับว่าเป็นหลักการปฏิบัติที่ตรงกับแก่นของพุทธะ โดยไม่ต้องมีคำว่าศาสนา

[Tường-Vân · Rating 4 out of 5]

A book about vipassana meditation in Buddhism, pretty insightful for beginner meditator like me.
(Only that the end of each chapter in the audio version that I listened to there’s a bit of recording of live teaching by Goenka that is sort of entertaining but also contains a bit of unnecessary science dissing).

[Shashank Manae · Rating 5 out of 5]

This book is not a guide to meditation, it's a introduction to vipassana. It is structured very well, each discourse is followed by a FAQ. There are short stories which are philosophical and engaging. Must read book for people interested in core concepts of Buddhism.

[Linus · Rating 5 out of 5]

Read this right after my 10 day sit. A lot of overlap in the course material and this book. Incredible nonetheless

[vicalicalic · Rating 4 out of 5]

Sometimes this feels like a lot of guff to work through just to say: 'try and stay balanced through it all, mate' but there's a few gems towards the end.