Vipassana Meditation Quotes

Yoga is not a religion. It is a science, science of well-being, science of youthfulness, science of integrating body, mind and soul.

Exercises are like prose, whereas yoga is the poetry of movements. Once you understand the grammar of yoga; you can write your poetry of movements.

Self-observation is the first step of inner unfolding.

Life is a dance. Mindfulness is witnessing that dance.

We all are so deeply interconnected; we have no option but to love all.

Exercises are like prose, whereas yoga is the poetry of movements.

Yoga is not just repetation of few postures - it is more about the exploration and discovery of the subtle energies of life.

Meditate, Visualize and Create your own reality and the universe will simply reflect back to you.

Vipassana meditation is an ongoing creative purification process. Observation of the moment-to-moment experience cleanses the mental layers, one after another.

Micro meditations should be performed with very little activity. These practices should not be associated with any goal, concept or belief.

Learning to look at each second as if it were the first and only second in the universe is essential in vipassana meditation.

There are two types of empathy: the positive empathy and the negative empathy. When we are fully carried away by the unaware activities of the mirror neurons, we are under the trap of negative empathy. The negative empathy generates attachments. Out of these attachments suffering follows. Negative empathy is a kind of reaction to a situation, whereas positive empathy is internal response of peace love and tranquility.... In positive empathy, your deep tranquility, joy and peace activates the mirror neurons of the others, whereas in negative empathy your mirror neurons are activated by the disturbance of others.

Samadhi is the journey from individual to collective consciousness. The steps of Samadhi are the steps towards reaching the collective consciousness. In meditation, the more we radiate love, compassion, peace, harmony and tranquility, the more is our contribution towards the collective consciousness. The more we positively contribute towards the collective consciousness the more is our progress in Samadhi.

The study of modern mindfulness meditation and emotional intelligence is deeply rooted in the ancient Vipassana meditation techniques.

Vipassana meditation is not an intellectual journey but an experiential awakening.

Meditation gives clear understanding about body and brain interface with consciousness

When we are aware about our body’s sensations, we can release physical pain, tensions or stress through slow movements.

Vipassana meditation is a process by which that concept is dissolved. Little by little, you chip away at it, just by observing it.

Vipassan meditation is the best way to unlearn old habits of basal ganglia and amygdala, and strengthen the neocortex of the brain.

Zen is for poets, Tibetan is for artists, and Vipassana is for psychologists.

Whatever necessities you require, work to get them. If you fail to get something, then smile and try again in a different way. If you succeed, then enjoy what you get, but without attachment.

VIPASSANA MEDITATION is something of a mental balancing act. You are going to be cultivating two separate qualities of the mind—mindfulness and concentration.

We attach to anything or anybody because we think that they make us happy. We attach to the happiness so much. On the other hand we can say that we only attach to the happiness. Not to anything else or anybody else.

The meditation technique called vipassana (insight) that was introduced by the Buddha about twenty-five centuries ago is a set of mental activities specifically aimed at experiencing a state of uninterrupted mindfulness.

Whom do I love? I love someone because I expect something from that person. I expect him to behave in a way that I like. The moment he starts to behave in a different way, all my love is gone. Then do I really love this person or myself?

We love them those who shown their care to us, We Love them who respect us. We Love them, who help us. But if we don't give all these to them how will they love us, how will they care us. Lets start loving people, respect people, protect them. Help people if need

The advantages of developing absorption concentration are not only that it provides a stable and receptive state of mind for the practice of insight meditation. The experience of absorption is one of intense pleasure and happiness, brought about by purely mental means, which thereby automatically eclipses any pleasure arising in dependence on material objects. Thus absorption functions as a powerful antidote to sensual desires by divesting them of their former attraction.

BE HAPPY 90% of our worries are about things that may never happen; the remaining 10% are about things that have already happened.

Buddhist mindfulness meditation called vipassana, which means “to see clearly

Dualism will shatter, facade will fade; When thee truly want to know thyself, Truth shall not evade.

COURTESY We never talk ill of a departed soul; our world would be a much nicer place if we extended the same courtesy to those who are yet to depart.

I do not carry anyone on my shoulders to take him to the final goal. Nobody can carry anyone else on his shoulders to the final goal. At most, with love and compassion one can say, ‘Well, this is the path, and this is how I have walked on it. You also work, you also walk, and you will reach the final goal.’ But each person has to walk himself, has to take every step on the path himself. He who has taken one step on the path is one step nearer the goal. He who has taken a hundred steps is a hundred steps nearer the goal. He who has taken all the steps on the path has reached the final goal. You have to walk on the path yourself.”9

Look upon friend and foe with equal regard, be not lifted up by praise or cast down by blame, regard heat and cold, pleasure and pain, honor and dishonor with the same quiet inner eye in harmony with all creation.

Someone who remains satisfied with the superficial pleasures of life is ignorant of the agitation deep within the mind. He is under the illusion that he is a happy person, but his pleasures are not lasting, and the tensions generated in the unconscious keep increasing, to appear sooner or later at the conscious level of the mind. When they do, this so-called happy person becomes miserable. So why not start working here and now to avert that situation?

By the second day, the song lyrics had faded, but in their place came darker irritations. Gradually, I started to become aware of a young man sitting just behind me and to the left. I had noticed him when he first entered the mediation hall, and had felt a flash of annoyance at the time: something about him, especially his beard, had struck me as too calculatedly dishevelled, as if he were trying to make a statement. Now his audible breathing was starting to irritate me, too. It seemed studied, unnatural, somehow theatrical. My irritation slowly intensified - a reaction that struck me as entirely reasonable and proportionate at the time. It was all beginning to feel like a personal attack. How much contempt must the bearded meditator have for me, I seethed silently, deliberately to decide to ruin the serenity of my meditation by behaving so obnoxiously? Experienced retreat-goers, it turns out, have a term for this phenomenon. The call it 'vipassana vendetta'. In the stillness tiny irritations become magnified into full-blown hate campaigns; the mind is so conditioned to attaching to storylines that it seizes upon whatever's available. Being on retreat had temporarily separated me from all the real causes of distress in my life, and so, apparently, I was inventing new ones. As I shuffled to my narrow bed that evening, I was still smarting about the loud-breathing man. I did let go of the vendetta eventually - but only because I'd fallen into an exhausted and dreamless sleep

The only way to experience truth directly is to look within, to observe oneself. All our lives we have been accustomed to look outward. We have always been interested in what is happening outside, what others are doing. We have rarely, if ever, tried to examine ourselves, our own mental and physical structure, our own actions, our own reality. Therefore we remain unknown to ourselves. We do not realize how harmful this ignorance is, how much we remain the slaves of forces within ourselves of which we are unaware.

In the case of Vipassanā meditation, since the effort is invested in sharpening the instrument of observation (i.e., attention) and focusing it on physical sensations, while nurturing a realistic and unbiased attitude towards them, the process takes place to a large degree in ways that bypass the intellect.

We’re accompanied by an internal play-by-play announcer who is forever proclaiming the way things supposedly are and should be in our game of life. This announcer believes it’s being helpful, but it doesn’t realize the commentaries are ruining the game. Not only is it covering over the real action, but it’s setting us up for disappointment, since the game itself rarely matches what’s supposed to be happening.

And what causes these reactions? Observing at the deepest level of reality, he understood that reaction occurs because of ignorance. We are unaware of the fact that we react, and unaware of the real nature of what we react to. We are ignorant of the im-permanent, impersonal nature of our existence and ignorant that attachment to it brings nothing but suffering. Not knowing our real nature, we react blindly. Not even knowing that we have reacted, we persist in our blind reactions and allow them to intensify. Thus we become imprisoned in the habit of reacting, because of ignorance. This is how the Wheel of Suffering starts turning: If ignorance arises, reaction occurs; if reaction arises, consciousness occurs; if consciousness arises, mind-and-matter occur; if mind-and-matter arise, the six senses occur; if the six senses arise, contact occurs; if contact arises, sensation occurs; if sensation arises, craving and aversion occur; if craving and aversion arise, attachment occurs; if attachment arises, the process of becoming occurs; if the process of becoming arises, birth occurs; if birth arises, decay and death occur, together with sorrow, lamentation, physical and mental suffering, and tribulations. Thus arises this entire mass of suffering.

Many years passed before I learned of other ways to access the healthy and limitless part of my mind that psychedelic drugs had opened in my youth. In 2001, deep into a Vipassana course, a few days into silence and ten hours a day of meditation, I found myself in a psychedelic state. My body had become nothing but light, I was one with the universe and anything I could imagine was possible. I was a rock in an Alaskan stream purified by the freezing water rushing over me as a massive beautiful brown bear lumbered by. I looked up to see an intricate geometric pattern of shapes in motion in the air above; changing and unfolding, the most beautiful vivid and sharp color combinations to make Josef Albers cry with joy. I realized a profound simplicity of purpose, my focus crystal clear, I saw the beauty in all, and was overwhelmed with love and gratitude for all the joy and pain in my life. In that moment, I learned that no drug was ever necessary for a mind-opening experience.

IT'S-A NEW DAY Every new day is a bonus; wages were earned last night when we went to sleep.

FANTASIES It’s not a problem to build castles in the air; it becomes a problem when we start living in them.

ACCEPTANCE Acceptance is a big energy saver. It consumes a fraction of energy but lights up our whole world.

WORK Work is never hard or soft; it becomes hard when we have no heart in it.

He continued probing within himself to experience the real nature of suffering, and he found that “attachment to the five aggregates is suffering.”2 At a very deep level, suffering is the inordinate attachment that each one of us has developed toward this body and toward this mind, with its cognitions, perceptions, sensations, and reactions. People cling strongly to their identity—their mental and physical being—when actually there are only evolving processes. This clinging to an unreal idea of oneself, to something that in fact is constantly changing, is suffering. Attachment

Three parts of the Noble Eightfold Path fall within the training of sīla: right speech, right action, and right livelihood.

Meditation is a method-less act – an act of contemplation – an act of being. And this contemplation or this being is not a buddhist thing, a hindu thing or a jewish thing – it is simply a human thing. No pranayama, vipassana or kabala has any kind of exclusive authority over meditation whatsoever. All these ways are merely the means of the novice to begin the journey. But the means is not the real act itself. Seeing the method of meditation as meditation itself, is like confusing the menu for the meal. The real journey takes place when there is no means whatsoever – when the self does not need to make efforts to be the self – that’s real meditation – the meditation where you simply are who you are and do not seek methods to attain a superficial state of mind.

The Noble Eightfold Path can be divided into three stages of training: sīla, samādhi, and paññā. Sīla is moral practice, abstention from all unwholesome actions of body and speech. Samādhi is the practice of concentration, developing the ability to consciously direct and control one’s own mental processes. Paññā is wisdom, the development of purifying insight into one’s own nature.

The mindfulness meditation I’ve done has been within a particular school of meditation known as Vipassana (pronounced vih PAW suh nuh). Vipassana is an ancient word that denotes clear vision and is usually translated as “insight.

I do not carry anyone on my shoulders to take him to the final goal. Nobody can carry anyone else on his shoulders to the final goal. At most, with love and compassion one can say, ‘Well, this is the path, and this is how I have walked on it. You also work, you also walk, and you will reach the final goal.’ But each person has to walk himself, has to take every step on the path himself. He who has taken one step on the path is one step nearer the goal. He who has taken a hundred steps is a hundred steps nearer the goal. He who has taken all the steps on the path has reached the final goal. You have to walk on the path yourself.

Patience leads to Nibbana,” as the saying goes. This saying is most relevant in meditational effort. One must be patient in meditation. If one shifts or changes one’s posture too often because one cannot be patient with the sensation of stiffness or heat that arises, samadhi (good concentration) cannot develop. If samadhi cannot develop, insight cannot result and there can be no attainment of magga (the path that leads to Nibbana), phala (the fruit of that path) and Nibbana. That is why patience is needed in meditation. It is patience mostly with unpleasant sensations in the body like stiffness, sensations of heat and pain, and other sensations that are hard to bear. One should not immediately give up one’s meditation on the appearance of such sensations and change one’s meditational posture. One should go on patiently, just noting as “stiffness, stiffness” or “hot, hot.” Moderate sensations of these kinds will disappear if one goes on noting them patiently. [...] One then reverts to noting the rising and falling of the abdomen.

Spend a few minutes in the peacefulness of shamatha/vipassana meditation, centering prayer or the egg of light.

In the practice of meditation you become sensitive to the actual experience of living, to how things actually feel. You do not sit around developing sublime thoughts about living. You live. Vipassana meditation, more than anything else, is learning to live.

The Pali term for insight meditation is vipassana bhavana. Bhavana comes from the root bhu, which means to grow or to become. Therefore bhavana means to cultivate, and the word is always used in reference to the mind; bhavana means mental cultivation.

Vipassana, by definition, is the cultivation of mindfulness or awareness. If you find that you are becoming unconscious in meditation, then you aren’t meditating, according to the definition of that word as used in the vipassana system.

In order to give your mind a little rest, you need to “forget” things deliberately from time to time. This is like draining all the energy from your batteries in order to fully recharge them. When you drain all the energy from the battery of your electronic device and recharge it, the battery lasts longer. Give some rest to your mind. Cease to think about all those duties and responsibilities for a little while. Give the mind full rest by not thinking about anything. When you practice jhana, the mind becomes fresh, clean, pure, and strong. Then you can use that mind to practice vipassana even better. And to take care of your life even more skillfully.

when people ask me what I believe now, I don’t want to weigh them down with “I’m a Unitarian Universalist Neo-Pagan scientific pantheist humanist who practices Buddhist insight meditation (Vipassana),” even though that’s the truth. Sometimes, however, I have the personal need to privately unpack these labels which usually blend seamlessly in my daily life in order to get a better sense of who I am and where I’m going on this spiritual journey.

Try to meditate as you would engage in a good conversation: maintain a sense of openness, without judgment or anticipating what is going to be said next. As I already noted (but almost can’t emphasize too much), having an agenda prevents you from observing objectively and accepting things as they are. When you first sit down to meditate, briefly check in with yourself. Don’t engage in a long monologue about your state of mind; just see how you feel, literally. There’s a good chance, especially if you’re new to this, you’ll find an uneasiness that comes from wanting to do something else or from hoping you’ll get some kind of payoff from meditating. Observe what that wanting feels like without trying to change it. Just accept that this feeling or feelings is reality for you at this moment, and that’s okay—this too will pass. If you’re finding you’re having a lot of difficulty concentrating, it can be helpful to check in this way again.

Every day, whatever you do, you trade a day of your life for it.

We are shaped by our thoughts; we become what we think. When the mind is pure, joy follows like a shadow that never leaves.

drop the stories, find a physical object like the breath or body or pain or pleasure or whatever, and look into the Three Characteristics precisely and consistently! Drop to the level of bare sensations! This is vipassana, insight meditation, or whatever you want to call it. It is the way of the Buddhas. All

Spend a few minutes in centering prayer or shamatha/vipassana meditation. Contemplate the blessing of impermanence as it awakens us to the joy of the present moment.

The sound of silence was beginning to get louder, and familiar. And I was deeply in love with it. Not only does it not involve religious practices, it makes you shed all religious affiliations for ten days. What you are left with is your bare breath. That becomes the only thing you focus on – your personal rosary. There are no pictures of gurus, or even of the Buddha himself. There are no personalised gods or its dubious derivates – dogmas, or godmen – to prostrate before. No hugs, kisses, threads, amulets, satins or holy ash. No holy ‘trap’ of devices designed for an instant osmosis of blessings. No grand trickery that makes life here a hell in promise of a heaven there. It shows us the same arduous path that some of the enlightened men have walked. Men who can only show the path and are not the destination; where they communed with their truth, or, for lack of a better word, their God, in silence. The choice is left to us, to walk, stroll, stray, or squat on that path. [Many men; Ab to Za, all those alphabets and all the other men in between… Same grand truth, revealed in parts… Same path, seemingly different… Same destination…. No single path.] But Vipassana does not offer us the easier path of pleading, coaxing, extorting or seducing such men for easy blessings. It nudges you to start walking. To be your own blessing. To create your own miracles.

The sound of silence was beginning to get louder, and familiar. And I was deeply in love with it. I stopped being mute, and became dumb again. There are no pictures of gurus, or even of the Buddha himself. There are no personalised gods or its dubious derivates – dogmas, or godmen – to prostrate before. No hugs, kisses, threads, amulets, satins or holy ash. No grand trickery that makes life here a hell in promise of a heaven there. It shows us the same arduous path that some of the enlightened men have walked. Men who can only show the path and are not the destination; where they communed with their truth, or, for lack of a better word, their God, in silence. The choice is left to us, to walk, stroll, stray, or squat on that path. [Many men; Ab to Za, all those letters of alphabets and all the other men in between… Same grand truth, revealed in parts… Same path, seemingly different… Same destination…. No single path.] But Vipassana does not offer us the easier path of pleading, coaxing, extorting or seducing such men for easy blessings. It nudges you to start walking. To be your own blessing. To create your own miracles.

The most basic division in Buddhism is between the Theravada school and the Mahayana school. My own meditative tradition, Vipassana, derives from the Theravada lineage. It is within the Mahayana lineage (to which Quang Duc belonged) that you find the most radically broad conception of illusion. Some Mahayana Buddhists even subscribe to a "mind-only" doctrine that, in its more extreme incarnations, dismisses the things we "perceive" via consciousness as, pretty literally, figments of our imagination. This strand of Buddhist thought-the strand that most obviously resonates with the movie The Matrix-isn't dominant within Mahayana Buddhism, much less within Buddhism at large. But even mainstream Buddhist thinkers accept some version of the concept of emptiness, a subtle idea that is hard to capture in a few words (or in many words) but certainly holds, at a minimum, that the things we see when we look out on the world have less in the way of distinct and substantial existence than they seem to have. And then there is the famous Buddhist idea that the self-you know, your self, my self-is an illusion. In this view, the "you" that you think of as thinking your thoughts, feeling your feelings, and making your decisions doesn't really exist. If you put these two fundamental Buddhist ideas together-the idea of not-self and the idea of emptiness-you have a radical proposition: neither the world inside you nor the world outside you is any- thing like it seems.

as the intentional, learned skill of optimizing self-awareness and self-regulation of both the body and mind. In this way, meditation can facilitate better balance, self-restoration and preparedness for present and future flourishing. Meditation is the intentional practice of healthy rest, healthy preparedness, self-aware “eudaemonia,” welfare or prosperity.

Mindfulness meditation, the main vehicle of Vipassana, is a good way to study the human mind. At least, it’s a good way to study one human’s mind: yours. You sit down, let the mental dust settle, and then watch your mind work.

Though not often discussed, there is a split of sorts in the meditating world—namely, between concentration and mindfulness techniques.

Vipassana is a practice done with the specific intention of facing reality, to fully experience life just as it is and to cope with exactly what you find. It allows you to blow aside the illusions and free yourself from all the polite little lies you tell yourself all the time. What is there is there. You are who you are, and lying to yourself about your own weaknesses and motivations only binds you tighter to them. Vipassana meditation is not an attempt to forget yourself or to cover up your troubles. It is learning to look at yourself exactly as you are to see what is there and accept it fully. Only then can you change it.

Religions are like a ladder. If you cling to them, you cannot progress further. Religious organizations have their hidden agenda. They heavily rely on the past. They want to drag you towards the past. But you have to stand on your own. You have to work for your own liberation. Liberation is a state of mind and that is achievable right in this moment. It all depends on your choice. The moment you take the decision, you are free from the past; you are free from the thoughts.

Sayadaw U Pandita, one of the foremost recent masters of vipassana meditation, was a Burmese master skilled in the “noting practice” of Mahasi Sayadaw. The practitioner focuses attention on psychophysical phenomena by observing them and noting “seeing, seeing,” “hearing, hearing,” and so forth. During a silent retreat, U Pandita was meeting with a student who was complaining, in a mild way, of some of the mental and physical hardships she was experiencing. The Sayadaw responded, “What do you want, different objects to note?” The Sayadaw wanted the student to understand that mindfulness, like buddha nature, does not care what objects the sense consciousness reveals. What is important is the awareness or mindfulness itself.

WOMEN If you want to imagine the world without women, imagine a world without love and light.

As a psychological practice, this Way allows you to break negative states into small manageable pieces, thus loosening their power over you. By “negative states” I mean things like difficult emotions, limiting beliefs, judgments, urges leading to unproductive behaviors, and so forth. By “manageable pieces” I mean individual images, individual self-talk phrases, and specific body locations where the emotional sensations are arising. Learning to focus on just one of these at a given moment will reduce your sense of overwhelm. You stop being like a ping-pong ball pummeled about by words in your head, emotions in your body and pictures on your mental screen.

you may have noticed a couple of unnerving things about the relationship between your thoughts and the truth: first, you can’t always believe what comes out of your own mouth, and second you can’t even always trust what you think. Our capacity and creativity for psychological avoidance, rationalization, and self-deception is awesome. Even the sharpest intellects are often way off when it comes to insight into their own psyche and motivations. In fact, sometimes the more clever you are, the more ingenious your rationalizations are.

All traditions of Buddhism stress the importance of first practicing calm abiding meditation (shamatha) and then insight meditation (vipassana).

To deepen his meditation practice, Mr. Keledjian took a 10-day retreat of guided meditation in complete silence at the Southwest Vipassana Meditation Center in Kaufman, Texas, in 2012. Watching television, reading and even eye contact was forbidden. "I came out of that completely transformed," he says.

Concentration and relaxation are considered necessary concomitants to awareness. They are required precursors, handy tools, and beneficial byproducts. But they are not the goal. The goal is insight. Vipassana meditation is a profound religious practice aimed at nothing less than the purification and transformation of your everyday life.

Every moment the subatomic particles of which the body is composed arise and pass away. Every moment the mental functions appear and disappear, one after another. Everything inside oneself, physical and mental, just as in the world outside, is changing every moment. Previously, we may have known that this was true; we may have understood it intellectually. Now, however, by the practice of vipassanā-bhāvanā, we experience the reality of impermanence directly within the framework of the body. The direct experience of the transitory sensations proves to us our ephemeral nature.

Metacognition and the closely related mindfulness allow us to step outside of our software and analyze it, and vipassana meditation is one of the best methods for cultivating these qualities.