Vipassana Meditation

Vipassana Meditation - The Technique

Vipassana, which means to see things as they really are, is one of India's most ancient techniques of meditation. It was rediscovered by Gotama Buddha more than 2500 years ago and was taught by him as a universal remedy for universal ills, i.e., an Art Of Living.

This non-sectarian technique aims for the total eradication of mental impurities and the resultant highest happiness of full liberation. Healing, not merely the curing of diseases, but the essential healing of human suffering, is its purpose.

Vipassana is a way of self-transformation through self-observation. It focuses on the deep interconnection between mind and body, which can be experienced directly by disciplined attention to the physical sensations that form the life of the body, and that continuously interconnect and condition the life of the mind. It is this observation-based, self-exploratory journey to the common root of mind and body that dissolves mental impurity, resulting in a balanced mind full of love and compassion.

The scientific laws that operate one's thoughts, feelings, judgements and sensations become clear. Through direct experience, the nature of how one grows or regresses, how one produces suffering or frees oneself from suffering is understood. Life becomes characterized by increased awareness, non-delusion, self-control and peace.
The Tradition

Since the time of Buddha, Vipassana has been handed down, to the present day, by an unbroken chain of teachers. Although Indian by descent, the current teacher in this chain, Mr. S.N. Goenka, was born and raised in Burma (Myanmar). While living there he had the good fortune to learn Vipassana from his teacher, Sayagyi U Ba Khin who was at the time a high Government official. After receiving training from his teacher for fourteen years, Mr. Goenka settled in India and began teaching Vipassana in 1969. Since then he has taught tens of thousands of people of all races and all religions in both the East and West. In 1982 he began to appoint assistant teachers to help him meet the growing demand for Vipassana courses.
The Courses

The technique is taught at ten-day residential courses during which participants follow a prescribed Code of Discipline, learn the basics of the method, and practice sufficiently to experience its beneficial results.

The course requires hard, serious work. There are three steps to the training. The first step is, for the period of the course, to abstain from killing, stealing, sexual activity, speaking falsely, and intoxicants. This simple code of moral conduct serves to calm the mind, which otherwise would be too agitated to perform the task of self-observation.

The next step is to develop some mastery over the mind by learning to fix one's attention on the natural reality of the ever changing flow of breath as it enters and leaves the nostrils.

By the fourth day the mind is calmer and more focused, better able to undertake the practice of Vipassana itself: observing sensations throughout the body, understanding their nature, and developing equanimity by learning not to react to them.

Finally, on the last full day participants learn the meditation of loving kindness or goodwill towards all, in which the purity developed during the course is shared with all beings.

A short video (5.7 MB) about the observation of breath and bodily sensations in this technique can be viewed with the free QuickTime movie player.

The entire practice is actually a mental training. Just as we use physical exercises to improve our bodily health, Vipassana can be used to develop a healthy mind.

Because it has been found to be genuinely helpful, great emphasis is put on preserving the technique in its original, authentic form. It is not taught commercially, but instead is offered freely. No person involved in its teaching receives any material remuneration.

There are no charges for the courses - not even to cover the cost of food and accommodation. All expenses are met by donations from people who, having completed a course and experienced the benefits of Vipassana, wish to give others the opportunity to benefit from it also.

Of course, the results come gradually through continued practice. It is unrealistic to expect all problems to be solved in ten days. Within that time, however, the essentials of Vipassana can be learned so that it can be applied in daily life. The more the technique is practiced, the greater the freedom from misery, and the closer the approach to the ultimate goal of full liberation. Even ten days can provide results which are vivid and obviously beneficial in everyday life.

All sincere people are welcome to join a Vipassana course to see for themselves how the technique works and to measure the benefits. All those who try it will find Vipassana to be an invaluable tool with which to achieve and share real happiness with others.

You may apply for a Vipassana meditation course by completing and submitting an application for a scheduled course.
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The Art of Living: Vipassana Meditation

Everyone seeks peace and harmony, because this is what we lack in our lives. From time to time we all experience agitation, irritation, dishar­mony. And when we suffer from these miseries, we don't keep them to ourselves; we often distribute them to others as well. Unhappiness permeates the atmosphere around someone who is miserable, and those who come in contact with such a person also become affected. Certainly this is not a skillful way to live.

We ought to live at peace with ourselves, and at peace with others. After all, human beings are social beings, having to live in society and deal with each other. But how are we to live peacefully? How are we to remain harmonious within, and maintain peace and harmony around us, so that others can also live peacefully and harmoniously?

In order to be relieved of our misery, we have to know the basic reason for it, the cause of the suffering. If we investigate the problem, it becomes clear that whenever we start generating any negativity or impurity in the mind, we are bound to become unhappy. A negativity in the mind, a mental defilement or impurity, cannot coexist with peace and harmony.

How do we start generating negativity? Again, by investigation, it becomes clear. We become unhappy when we find someone behaving in a way that we don't like, or when we find something happening which we don't like. Unwanted things happen and we create tension within. Wanted things do not happen, some obstacle comes in the way, and again we create tension within; we start tying knots within. And throughout life, unwanted things keep on happening, wanted things may or may not happen, and this process of reaction, of tying knots—Gordian knots—makes the entire mental and physical structure so tense, so full of negativity, that life becomes miserable.

Now, one way to solve this problem is to arrange that nothing unwanted happens in life, that everything keeps on happening exactly as we desire. Either we must develop the power, or somebody else who will come to our aid must have the power, to see that unwanted things do not happen and that everything we want happens. But this is impossible. There is no one in the world whose desires are always fulfilled, in whose life everything happens according to his or her wishes, without anything unwanted happening. Things constantly occur that are contrary to our desires and wishes. So the question arises: how can we stop reacting blindly when confronted with things that we don't like? How can we stop creating tension and remain peaceful and harmonious?

In India, as well as in other countries, wise saintly persons of the past studied this problem—the problem of human suffering—and found a solution: if something unwanted happens and you start to react by generating anger, fear or any negativity, then, as soon as possible, you should divert your attention to something else. For example, get up, take a glass of water, start drinking—your anger won't multiply; on the other hand, it'll begin to subside. Or start counting: one, two, three, four. Or start repeating a word, or a phrase, or some mantra, perhaps the name of a god or saintly person towards whom you have devotion; the mind is diverted, and to some extent you'll be free of the negativity, free of the anger.

This solution was helpful; it worked. It still works. Responding like this, the mind feels free from agitation. However, the solution works only at the conscious level. In fact, by diverting the attention you push the negativity deep into the unconscious, and there you continue to generate and multiply the same defilement. On the surface there is a layer of peace and harmony, but in the depths of the mind there is a sleeping volcano of suppressed negativity which sooner or later may erupt in a violent explosion.

Other explorers of inner truth went still further in their search and, by experiencing the reality of mind and matter within themselves, recognized that diverting the attention is only running away from the problem. Escape is no solution; you have to face the problem. Whenever negativity arises in the mind, just observe it, face it. As soon as you start to observe a mental impurity, it begins to lose its strength and slowly withers away.

A good solution; it avoids both extremes—suppression and expression. Burying the negativity in the unconscious will not eradicate it, and allowing it to manifest as unwholesome physical or vocal actions will only create more problems. But if you just observe, then the defilement passes away and you are free of it.

This sounds wonderful, but is it really practical? It's not easy to face one's own impurities. When anger arises, it so quickly overwhelms us that we don't even notice. Then, overpowered by anger, we perform physical or vocal actions which harm ourselves and others. Later, when the anger has passed, we start crying and repenting, begging pardon from this or that person or from God: “Oh, I made a mistake, please excuse me!” But the next time we are in a similar situation, we again react in the same way. This continual repenting doesn't help at all.

The difficulty is that we are not aware when negativity starts. It begins deep in the unconscious mind, and by the time it reaches the conscious level it has gained so much strength that it overwhelms us, and we cannot observe it.

Suppose that I employ a private secretary, so that whenever anger arises he says to me, “Look, anger is starting!” Since I cannot know when this anger will start, I'll need to hire three private secretaries for three shifts, around the clock! Let's say I can afford it, and anger begins to arise. At once my secretary tells me, “Oh look—anger has started!” The first thing I'll do is rebuke him: “You fool! You think you're paid to teach me?” I'm so overpowered by anger that good advice won't help.

Suppose wisdom does prevail and I don't scold him. Instead, I say, “Thank you very much. Now I must sit down and observe my anger.” Yet, is it possible? As soon as I close my eyes and try to observe anger, the object of the anger immediately comes into my mind—the person or incident which initiated the anger. Then I'm not observing the anger itself; I'm merely observing the external stimulus of that emotion. This will only serve to multiply the anger, and is therefore no solution. It is very difficult to observe any abstract negativity, abstract emotion, divorced from the external object which originally caused it to arise.

However, someone who reached the ultimate truth found a real solution. He discovered that whenever any impurity arises in the mind, physically two things start happening simultaneously. One is that the breath loses its normal rhythm. We start breathing harder whenever negativity comes into the mind. This is easy to observe. At a subtler level, a biochemical reaction starts in the body, resulting in some sensation. Every impurity will generate some sensation or the other within the body.

This presents a practical solution. An ordinary person cannot observe abstract defilements of the mind—abstract fear, anger or passion. But with proper training and practice it is very easy to observe respiration and body sensations, both of which are directly related to mental defilements.

Respiration and sensations will help in two ways. First, they will be like private secretaries. As soon as a negativity arises in the mind, the breath will lose its normality; it will start shouting, “Look, something has gone wrong!” And we cannot scold the breath; we have to accept the warning. Similarly, the sensations will tell us that something has gone wrong. Then, having been warned, we can start observing the respiration, start observing the sensations, and very quickly we find that the negativity passes away.

This mental-physical phenomenon is like a coin with two sides. On one side are the thoughts and emotions arising in the mind, on the other side are the respiration and sensations in the body. Any thoughts or emotions, any mental impurities that arise manifest themselves in the breath and the sensations of that moment. Thus, by observing the respiration or the sensations, we are in fact observing mental impurities. Instead of running away from the problem, we are facing reality as it is. As a result, we discover that these impurities lose their strength; they no longer overpower us as they did in the past. If we persist, they eventually disappear altogether and we begin to live a peaceful and happy life, a life increasingly free of negativities.

In this way the technique of self-observation shows us reality in its two aspects, inner and outer. Previously we only looked outward, missing the inner truth. We always looked outside for the cause of our unhappiness; we always blamed and tried to change the reality outside. Being ignorant of the inner reality, we never understood that the cause of suffering lies within, in our own blind reactions toward pleasant and unpleasant sensations.

Now, with training, we can see the other side of the coin. We can be aware of our breathing and also of what is happening inside. Whatever it is, breath or sensation, we learn just to observe it without losing our mental balance. We stop reacting and multiplying our misery. Instead, we allow the defilements to manifest and pass away.

The more one practices this technique, the more quickly negativities will dissolve. Gradually the mind becomes free of defilements, becomes pure. A pure mind is always full of love—selfless love for all others, full of compassion for the failings and sufferings of others, full of joy at their success and happiness, full of equanimity in the face of any situation.

When one reaches this stage, the entire pattern of one's life changes. It is no longer possible to do anything vocally or physically which will disturb the peace and happiness of others. Instead, a balanced mind not only becomes peaceful, but the surrounding atmosphere also becomes permeated with peace and harmony, and this will start affecting others, helping others too.

By learning to remain balanced in the face of everything experienced inside, one develops detachment towards all that one encounters in external situations as well. However, this detachment is not escapism or indifference to the problems of the world. Those who regularly practice Vipassana become more sensitive to the sufferings of others, and do their utmost to relieve suffering in whatever way they can—not with any agitation, but with a mind full of love, compassion and equanimity. They learn holy indifference—how to be fully committed, fully involved in helping others, while at the same time maintaining balance of mind. In this way they remain peaceful and happy, while working for the peace and happiness of others.

This is what the Buddha taught: an art of living. He never established or taught any religion, any “ism”. He never instructed those who came to him to practice any rites or rituals, any empty formalities. Instead, he taught them just to observe nature as it is, by observing the reality inside. Out of ignorance we keep reacting in ways which harm ourselves and others. But when wisdom arises—the wisdom of observing reality as it is—this habit of reacting falls away. When we cease to react blindly, then we are capable of real action—action proceeding from a balanced mind, a mind which sees and understands the truth. Such action can only be positive, creative, helpful to ourselves and to others.

What is necessary, then, is to “know thyself”—advice which every wise person has given. We must know ourselves, not just intellectually in the realm of ideas and theories, and not just emotionally or devotionally, simply accepting blindly what we have heard or read. Such knowledge is not enough. Rather, we must know reality experientially. We must experience directly the reality of this mental-physical phenomenon. This alone is what will help us be free of our suffering.

This direct experience of our own inner reality, this technique of self-observation, is what is called Vipassana meditation. In the language of India in the time of the Buddha, passana meant seeing in the ordinary way, with one's eyes open; but vipassana is observing things as they actually are, not just as they appear to be. Apparent truth has to be penetrated, until we reach the ultimate truth of the entire psycho-physical structure. When we experience this truth, then we learn to stop reacting blindly, to stop creating negativities—and naturally the old ones are gradually eradicated. We become liberated from misery and experience true happiness.

There are three steps to the training given in a meditation course. First, one must abstain from any action, physical or vocal, which disturbs the peace and harmony of others. One cannot work to liberate oneself from impurities of the mind while at the same time continuing to perform deeds of body and speech which only multiply them. Therefore, a code of morality is the essential first step of the practice. One undertakes not to kill, not to steal, not to commit sexual misconduct, not to tell lies, and not to use intoxicants. By abstaining from such actions, one allows the mind to quiet down sufficiently in order to proceed further.

The next step is to develop some mastery over this wild mind by training it to remain fixed on a single object, the breath. One tries to keep one's attention on the respiration for as long as possible. This is not a breathing exercise; one does not regulate the breath. Instead, one observes natural respiration as it is, as it comes in, as it goes out. In this way one further calms the mind so that it is no longer overpowered by intense negativities. At the same time, one is concentrating the mind, making it sharp and penetrating, capable of the work of insight.

These first two steps, living a moral life, and controlling the mind, are very necessary and beneficial in themselves, but they will lead to suppression of negativities unless one takes the third step: purifying the mind of defilements by developing insight into one's own nature. This is Vipassana: experiencing one's own reality by the systematic and dispassionate observation within oneself of the ever-changing mind-matter phenomenon manifesting itself as sensations. This is the culmination of the teaching of the Buddha: self-purification by self-observation.

It can be practiced by one and all. Everyone faces the problem of suffering. It is a universal malady which requires a universal remedy, not a sectarian one. When one suffers from anger, it's not Buddhist anger, Hindu anger, or Christian anger. Anger is anger. When one becomes agitated as a result of this anger, this agitation is not Christian, or Jewish, or Muslim. The malady is universal. The remedy must also be universal.

Vipassana is such a remedy. No one will object to a code of living which respects the peace and harmony of others. No one will object to developing control over the mind. No one will object to developing insight into one's own nature, by which it is possible to free the mind of negativities. Vipassana is a universal path.

Observing reality as it is by observing the truth inside—this is knowing oneself directly and experientially. As one practices, one keeps freeing oneself from the misery of mental impurities. From the gross, external, apparent truth, one penetrates to the ultimate truth of mind and matter. Then one transcends that, and experiences a truth which is beyond mind and matter, beyond time and space, beyond the conditioned field of relativity: the truth of total liberation from all defilements, all impurities, all suffering. Whatever name one gives this ultimate truth is irrelevant; it is the final goal of everyone.

May you all experience this ultimate truth. May all people be free from misery. May they enjoy real peace, real harmony, real happiness.

MAY ALL BEINGS BE HAPPY

The above text is based upon a talk given by Mr. S.N. Goenka in Berne, Switzerland.
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Introduction to the Technique

Vipassana is one of India's most ancient meditation techniques. Long lost to humanity, it was rediscovered by Gotama the Buddha more than 2500 years ago. The word Vipassana means seeing things as they really are. It is the process of self- purification by self-observation. One begins by observing the natural breath to concentrate the mind. With a sharpened awareness one proceeds to observe the changing nature of body and mind and experiences the universal truths of impermanence, suffering and egolessness. This truth-realization by direct experience is the process of purification. The entire path (Dhamma) is a universal remedy for universal problems and has nothing to do with any organized religion or sectarianism. For this reason, it can be freely practiced by everyone, at any time, in any place, without conflict due to race, community or religion, and will prove equally beneficial to one and all.
What Vipassana is not:

* It is not a rite or ritual based on blind faith.
* It is neither an intellectual nor a philosophical entertainment.
* It is not a rest cure, a holiday, or an opportunity for socializing.
* It is not an escape from the trials and tribulations of everyday life.

What Vipassana is:

* It is a technique that will eradicate suffering.
* It is a method of mental purification which allows one to face life's tensions and problems in a calm, balanced way.
* It is an art of living that one can use to make positive contributions to society.

Vipassana meditation aims at the highest spiritual goals of total liberation and full enlightenment. Its purpose is never simply to cure physical disease. However, as a by-product of mental purification, many psychosomatic diseases are eradicated. In fact, Vipassana eliminates the three causes of all unhappiness: craving, aversion and ignorance. With continued practice, the meditation releases the tensions developed in everyday life, opening the knots tied by the old habit of reacting in an unbalanced way to pleasant and unpleasant situations.

Although Vipassana was developed as a technique by the Buddha, its practice is not limited to Buddhists. There is absolutely no question of conversion. The technique works on the simple basis that all human beings share the same problems and a technique which can eradicate these problems will have a universal application. People from many religious denominations have experienced the benefits of Vipassana meditation, and have found no conflict with their profession of faith.
Meditation and Self-discipline

The process of self-purification by introspection is certainly never easy--students have to work very hard at it. By their own efforts students arrive at their own realizations; no one else can do this for them. Therefore, the meditation will suit only those willing to work seriously and observe the discipline, which is there for the benefit and protection of the meditators and is an integral part of the meditation practice.

Ten days is certainly a very short time in which to penetrate the deepest levels of the unconscious mind and learn how to eradicate the complexes lying there. Continuity of the practice in seclusion is the secret of this technique's success. Rules and regulations have been developed keeping this practical aspect in mind. They are not primarily for the benefit of the teacher or the course management, nor are they negative expressions of tradition, orthodoxy or blind faith in some organized religion. Rather, they are based on the practical experience of thousands of meditators over the years and are both scientific and rational. Abiding by the rules creates a very conducive atmosphere for meditation; breaking them pollutes it.

A student will have to stay for the entire period of the course. The other rules should also be carefully read and considered. Only those who feel that they can honestly and scrupulously follow the discipline should apply for admission. Those not prepared to make a determined effort will waste their time and, moreover, will disturb others who wish to work seriously. A prospective student should also understand that it would be both disadvantageous and inadvisable to leave without finishing the course upon finding the discipline too difficult. Likewise, it would be most unfortunate if, in spite of repeated reminders, a student does not follow the rules and has to be asked to leave.
Persons With Serious Mental Disorders

People with serious mental disorders have occasionally come to Vipassana courses with the unrealistic expectation that the technique will cure or alleviate their mental problems. Unstable interpersonal relationships and a history of various treatments can be additional factors which make it difficult for such people to benefit from, or even complete, a ten-day course. Our capacity as a nonprofessional volunteer organization makes it impossible for us to properly care for people with these backgrounds. Although Vipassana meditation is beneficial for most people, it is not a substitute for medical or psychiatric treatment and we do not recommend it for people with serious psychiatric disorders.
The Code of Discipline

The foundation of the practice is sīla — moral conduct. Sīla provides a basis for the development of samādhi — concentration of mind; and purification of the mind is achieved through paññā — the wisdom of insight.
The Precepts

All who attend a Vipassana course must conscientiously undertake the following five precepts for the duration of the course:

1. to abstain from killing any being;
2. to abstain from stealing;
3. to abstain from all sexual activity;
4. to abstain from telling lies;
5. to abstain from all intoxicants.

There are three additional precepts which old students (that is, those who have completed a course with S.N. Goenka or one of his assistant teachers) are expected to follow during the course:

6. to abstain from eating after midday;
7. to abstain from sensual entertainment and bodily decorations
8. to abstain from using high or luxurious beds.

Old students will observe the sixth precept by having tea without milk or fruit juice at the 5 p.m. break, whereas new student may have tea with milk and some fruit. The teacher may excuse an old student from observing this precept for health reasons. The seventh and eighth precept will be observed by all.
Acceptance of the Teacher and the Technique

Students must declare themselves willing to comply fully and for the duration of the course with the teacher's guidance and instructions; that is, to observe the discipline and to meditate exactly as the teacher asks, without ignoring any part of the instructions, nor adding anything to them. This acceptance should be one of discrimination and understanding, not blind submission. Only with an attitude of trust can a student work diligently and thoroughly. Such confidence in the teacher and the technique is essential for success in meditation.
Other Techniques, Rites, and Forms of Worship

During the course it is absolutely essential that all forms of prayer, worship, or religious ceremony — fasting, burning incense, counting beads, reciting mantras, singing and dancing, etc. — be discontinued. All other meditation techniques and healing or spiritual practices should also be suspended. This is not to condemn any other technique or practice, but to give a fair trial to the technique of Vipassana in its purity.

Students are strongly advised that deliberately mixing other techniques of meditation with Vipassana will impede and even reverse their progress. Despite repeated warnings by the teacher, there have been cases in the past where students have intentionally mixed this technique with a ritual or another practice, and have done themselves a great disservice. Any doubts or confusion which may arise should always be clarified by meeting with the teacher.
Interviews With the Teacher

The teacher is available to meet students privately between 12 Noon and 1:00 p.m. Questions may also be asked in public between 9:00 and 9:30 p.m. in the meditation hall. The interview and question times are for clarifying the technique and for questions arising from the evening discourses.
Noble Silence

All students must observe Noble Silence from the beginning of the course until the morning of the last full day. Noble Silence means silence of body, speech, and mind. Any form of communication with fellow student, whether by gestures, sign language, written notes, etc., is prohibited.

Students may, however, speak with the teacher whenever necessary and they may approach the management with any problems related to food, accommodation, health, etc. But even these contacts should be kept to a minimum. Students should cultivate the feeling that they are working in isolation.
Separation of Men and Women

Complete segregation of men and women is to be maintained. Couples, married or otherwise, should not contact each other in any way during the course. The same applies to friends, members of the same family, etc.
Physical Contact

It is important that throughout the course there be no physical contact whatsoever between persons of the same or opposite sex.
Yoga and Physical Exercise

Although physical yoga and other exercises are compatible with Vipassana, they should be suspended during the course because proper secluded facilities are not available at the course site. Jogging is also not permitted. Students may exercise during rest periods by walking in the designated areas.
Religious Objects, Rosaries, Crystals, Talismans, etc.

No such items should be brought to the course site. If brought inadvertently they should be deposited with the management for the duration of the course.
Intoxicants and Drugs

No drugs, alcohol, or other intoxicants should be brought to the site; this also applies to tranquilizers, sleeping pills, and all other sedatives. Those taking medicines or drugs on a doctor's prescription should notify the teacher.
Tobacco

For the health and comfort of all students, smoking, chewing tobacco, and taking snuff are not permitted at the course.
Food

It is not possible to satisfy the special food preferences and requirements of all the meditators. Students are therefore kindly requested to make do with the simple vegetarian meals provided. The course management endeavors to prepare a balanced, wholesome menu suitable for meditation. If any students have been prescribed a special diet because of ill-health, they should inform the management at the time of application. Fasting is not permitted.
Clothing

Dress should be simple, modest, and comfortable. Tight, transparent, revealing, or otherwise striking clothing (such as shorts, short skirts, tights and leggings, sleeveless or skimpy tops) should not be worn. Sunbathing and partial nudity are not permitted. This is important in order to minimize distraction to others.
Laundry and Bathing

No washing machines or dryers are available, so students should bring sufficient clothing. Small items can be hand-washed. Bathing and laundry may be done only in the break periods and not during meditation hours.
Outside Contacts

Students must remain within the course boundaries throughout the course. They may leave only with the specific consent of the teacher. No outside communications is allowed before the course ends. This includes letters, phone calls and visitors. Cell phones, pagers, and other electronic devices must be deposited with the management until the course ends. In case of an emergency, a friend or relative may contact the management.
Music, Reading and Writing

The playing of musical instruments, radios, etc. is not permitted. No reading or writing materials should be brought to the course. Students should not distract themselves by taking notes. The restriction on reading and writing is to emphasize the strictly practical nature of this meditation.
Tape Recorders and Cameras

These may not be used except with the express permission of the teacher.
Course Finances

According to the tradition of pure Vipassana, courses are run solely on a donation basis. Donations are accepted only from those who have completed at least one ten-day course with S.N. Goenka or one of his assisting teachers. Someone taking the course for the first time may give a donation on the last day of the course or any time thereafter.

In this way course are supported by those who have realized for themselves the benefits of the practice. Wishing to share these benefits with others, one gives a donation according to one's means and volition. Such donations are the only source of funding for course in this tradition around the world. There is no wealthy foundation or individual sponsoring them. Neither the teachers nor the organizers receive any kind of payment for their service. Thus, the spread of Vipassana is carried out with purity of purpose, free from any commercialism.

Whether a donation is large or small, it should be given with the wish to help others: 'The course I have taken has been paid for through the generosity of past students; now let me give something towards the cost of a future course, so that others may also benefit by this technique.'
Summary

To clarify the spirit behind the discipline and rules, they may be summarized as follows:

Take great care that your actions do not disturb anyone. Take no notice of distractions caused by others.

It may be that a student cannot understand the practical reasons for one or several of the above rules. Rather than allow negativity and doubt to develop, immediate clarification should be sought from the teacher.

It is only by taking a disciplined approach and by making maximum effort that a student can fully grasp the practice and benefit from it. The emphasis during the course is on work. A golden rule is to meditate as if one were alone, with one's mind turned inward, ignoring any inconveniences and distractions that one may encounter.

Finally, students should note that their progress in Vipassana depends solely on their own good qualities and personal development and on five factors: earnest efforts, confidence, sincerity, health and wisdom.

May the above information help you to obtain maximum benefit from your meditation course. We are happy to have the opportunity to serve, and wish you peace and harmony from your experience of Vipassana.
THE COURSE TIMETABLE

The following timetable for the course has been designed to maintain the continuity of practice. For best results students are advised to follow it as closely as possible.
4:00 am Morning wake-up bell
4:30-6:30 am Meditate in the hall or in your room
6:30-8:00 am Breakfast break
8:00-9:00 am Group meditation in the hall
9:00-11:00 am Meditate in the hall or in your room according to the teacher's instructions
11:00-12:00 noon Lunch break
12noon-1:00 pm Rest and interviews with the teacher
1:00-2:30 pm Meditate in the hall or in your room
2:30-3:30 pm Group meditation in the hall
3:30-5:00 pm Meditate in the hall or in your own room according to the teacher's instructions
5:00-6:00 pm Tea break
6:00-7:00 pm Group meditation in the hall
7:00-8:15 pm Teacher's Discourse in the hall
8:15-9:00 pm Group meditation in the hall
9:00-9:30 pm Question time in the hall
9:30 pm Retire to your own room--Lights out

You may download a copy of the above Code of Discipline in Adobe Acrobat format here for careful reading and review before you register for a course.

You may apply for a Vipassana meditation course by completing and submitting an application for a scheduled course.
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http://www.dhamma.org/en/vipassana.shtml