Day Sixty-Nine (June 17)
(Dhamma Kuñja, WA)
Grove of Dhamma
It
had been raining for the last few days wherever the Dhamma Caravan went. This
morning was no exception as it was raining when the Caravan started its journey
towards Dhamma Kuñja. It reached the centre at 1 p.m.
Kuñja
means grove.
Goenkaji gave this name to the centre because of the beautiful groves of pine
trees there.
A ten-day course
was in progress at the main centre property when the Caravan arrived. Two
one-day courses had also been organized for the next two days for which huge
tents were put up at the front of the property to accommodate all the visitors
including the one-day course students. In this way the ten-day course was left
undisturbed by the events on the rest of the property.
The First Dip in the Ganges of Reality
Inside
On
the fourth day, Vipassana day, of a ten-day course, Goenkaji says in his
evening discourse, “Today most of you have taken the first step on the path of
Vipassana. Most of you, for the first time, have taken a dip in the Ganges of
Dhamma within, in the Ganges of reality.
“Otherwise,
from the time you have taken birth, with open eyes you started seeing things
outside, outside, outside. All the time the objects outside have been so
predominant for you. You never cared to know what is happening inside. Even if
you tried to meditate with closed eyes, you worked with these outside
objects—things, which you have read, which you have heard, which you have seen.
You contemplated all these. You never tried to observe the reality as it is.
The reality as it is, within the framework of the body, is constantly changing.
There is no stationary object on which you can keep your attention fixed. It is
very helpful to know that everything is changing. Now you are becoming aware of
this within the framework of the body. This is what the Buddha called in the
language of those days: nicca½ k±yagat± sati.”
New
students on the ten-day course in Dhamma Kuñja were fortunate to learn
Vipassana from the master himself. Because Goenkaji arrived by 1pm, he was able
to give Vipassana in the late afternoon that day.
After
teaching Vipassana Goenkaji met with the trust members of Dhamma Kuñja. They
had many questions about the ongoing construction at the centre. Goenkaji
emphasized the need to use donation money carefully.
Day Seventy (June 18)
(Dhamma Kuñja, WA / Portland, Oregon / Dhamma Kuñja, WA)
Noble Silence
It continued to rain at Dhamma Kuñja. In the morning
Goenkaji gave a telephone interview for a radio station in Mendocino, CA The
radio station requested that he use a land telephone line as the voice quality
on mobile phones is not always good so Goenkaji left his motor home and gave
the interview in the small house at the entrance to the centre. One question
the interviewer had was about silence on a Vipassana course. Wasn’t it
difficult? A participant in a Vipassana course is expected to maintain noble
silence for the first nine days of the course. During these first nine days, no
communication is allowed among the students but every student is free to talk
to the assistant teachers for any clarification of the technique. No reading or
writing is permitted. This allows the student to work seriously and
continuously with the least distraction. In the beginning some of the
participants may have some difficulty but later on they start enjoying the
silence.
Ashoka: A Bright Shining Star in the
Galaxy of Great Kings.
In the interview Goenkaji gave the example of Ashoka to
show how the Buddha’s teaching has the potential to help the whole world.
Ashoka had a huge empire that extended from modern day Afghanistan to
Bangladesh. After he started following the Buddha’s teaching, he promoted
Vipassana in his empire on a mass scale. During his reign of more than
twenty-five years different sects lived together peacefully. There were no
communal riots. There were no foreign invasions. In fact, he assured his
neighbours in his famous rock edicts that he had no imperial ambitions and his
only wish was that they follow Dhamma which he often referred to as the
righteous living.
Ashoka once went away for more than three months to
practice meditation seriously. He went to modern day Rajasthan, which was more
than a thousand miles away from his capital, Pataliputra (Patna). It was a
testament to his efficient Dhammic administration he had created that his
empire remained secure, safe and peaceful during the entire time that he was
away.
Everyone Has a Seed of Enlightenment
To another question Goenkaji replied that everyone has the
potential to become fully enlightened but one has to work seriously on the path
of Dhamma. During the ten-day course a beginning is made.
Every moment of awareness with equanimity is an
enlightening moment. As we gather more and more such moments we inch towards
the goal of full enlightenment.
After the interview, Goenkaji answered questions from
students on the one-day course in a huge tent that was set up as a temporary
meditation hall for his visit.
Escape Is No Solution
In the evening Goenkaji went back to Portland where a huge
crowd gathered to listen to his practical wisdom at the Smith Memorial Centre
Hall at Portland State University..
When one doesn’t get what one wants one becomes miserable
and even when one does acquire something that one wants, one starts craving for
more. There is desire to retain it and to multiply it. One may have many
material comforts, name, fame, power but it comes with anxiety about losing
these very things. One wants to keep holding on to these things.
One faces misery in one form or another. One distracts
oneself with this sensual pleasure or that sensual pleasure. One may pray. Or
one may practise meditation techniques that concentrate the mind on some object
or the other. This diverts attention away from the reality of the mind-matter
phenomenon. But as the Enlightened One found out, escape is no solution.
Vipassana is not mere concentration. It is awareness of all
that happens in the mind-matter phenomenon especially sensations, which are
meeting point of the mind and the body. Vipassana is to face the reality
pertaining to defilements that make us miserable.
In the question and answer session, someone asked about
death. Goenkaji replied that if one learns the art of living a happy and
peaceful life then one automatically learns the art of dying peacefully.
Day Seventy-One (June
19) (Dhamma Kuñja, WA / Lacey, WA)
Know Thyself
Rain
ceased and there was bright sunshine from the early morning. There was a second
consecutive one-day course at Dhamma Kuñja. The students of this course were
told at the time of registration that Goenkaji will not come for any session
during their course. But Goenkaji decided to give Vipassana and also to answer
their questions. He gave personal interviews after that.
In
the evening he travelled to St. Martin’s College in Lacey to give a public
talk. The talk was organized in the college basketball stadium. When Goenkaji
gives a public talk the audience usually becomes absolutely silent maintaining
an almost pin-drop silence. People listen in rapt attention. This stadium must
not have witnessed such a big gathering of people that kept absolutely quiet
for such a long time.
In
the beginning of the tour, there were problems at some venues with the audio
system. But as the tour progresses, the local organizers, along with the Caravan
members have taken great efforts to ensure that the audio system in every
public talk venue works well. This has resulted in noticeable improvement in
the sound quality during Goenakji’s talks.
At
St. Martin’s, Goenkaji said that the purpose of Vipassana is to generate,
uphold and enhance human values. Spirituality is to live a happy and harmonious
life. The understanding was limited to two dimensions of sense doors and sense
objects before the Buddha. He discovered the third dimension of sensation to give
a complete picture of our existence.
Narrating
how he came in contact with the Buddha’s teaching, Goenkaji said that his
migraine was a blessing in disguise as it became the incidental cause for his
meeting Sayagyi U Ba Khin for the first time.
When
he took his first course he realized what sages all over the world meant when
they said, “Know thyself.” Before Vipassana, he would often think, “What is
this ‘know thyself’? Of course, I know myself. I am Goenka. S. N. Goenka!”
After Vipassana he understood the true meaning of “Know thyself”. In Vipassana,
one understands oneself not just at the intellectual level but also at the
experiential level. One understands what this mind-matter phenomenon that one
keeps calling “I” or “mine” truly is.
People
often think that the cross-legged posture is the only posture used for
meditation. This is one of the reasons why they are hesitant to take a
Vipassana course. It is true that sitting cross-legged offers stability to the
body and one can maintain this posture for a longer time. Hence it is suitable
for meditation. But one can sit in any posture that keeps one comfortable for a
longer period of time. If someone has some disease or disability due to which
one has to use a back-rest or one has to sit in a chair, then one can be
provided with these aids during the course. Vipassana is not a physical
exercise. One doesn’t practise Vipassana to torture oneself but to train one’s
mind. Hence there is no insistence on any particular posture. It is important,
however, that one keeps one’s neck and back straight no matter what posture is
chosen.
Even
after one adapts a seemingly comfortable posture, some discomfort may be
experienced because of the nature of purification process. When an old saªkh±ra
of aversion comes up on the surface it manifests as an unpleasant sensation on
the body. A painful sensation is not always because of a saªkh±ra coming
up on the surface but it could be because of some other reasons such as one’s
posture or the weather or diet or disease. Whatever the cause of a sensation,
one has to observe it with equanimity so as not to form new saªkh±ras.
Goenkaji
said that Vipassana makes one realize the law of nature within oneself. The law
is that a pure mind is full of love and compassion. A pure mind is naturally
happy and peaceful, while a defiled mind remains agitated and miserable. When
one breaks the law of a state, one gets punished. Sometimes one may escape
punishment even after breaking the law of a state. But the law of nature is
always operative and inescapable. When generates any defilement in the mind
such as anger, hatred, ill-will, jealousy etc one becomes unhappy and miserable
then and there.
One
of the questions at the end of the talk was about combining Hath Yoga and
Vipassana. Goenkaji replied that a Vipassana practitioner might practice Hath
Yoga as long one practises only the ±sanas (postures) and pr±º±y±ma.
One should not, however, mix any meditation practice from Yoga with Vipassana.
One
meditator wanted to know how to differentiate between an injurious pain (i.e.
pain that indicates some physical illness/damage) and a painful sensation due
to saªkh±ras. Goenkaji replied that observing sensations equanimously
doesn’t mean that one doesn’t use one’s common sense to seek medical treatment.
However, whether the pain is due to disease or not, it is important that we
maintain equanimity. Even when the pain is due to a physical ailment, if one
reacts with aversion then one is making new saªkh±ras thus generating
misery for oneself. The ideal way is to maintain equanimity towards this
pain while seeking proper medical treatment. Sensations that we feel could be
due to past saªkh±ras (during meditation, this is the case most of the
time), atmospheric condition, food, posture, physical disorder etc. In every
case, a meditator is careful not to make new saªkh±ras.
After
the talk Goenkaji ate his dinner in the motor home in the parking lot. Then the
Caravan drove for two hours to reach the compound of a meditator couple’s house
where it was planned to stay for next three days.
Day Seventy-Two (June
20) (Seattle)
Recipe for Success : Recipe for Misery
Goenkaji
was invited to give a talk to the business people at the Rainier Club in the
morning. It was hosted by Gair Crutcher’s family. Her late father was a member
of the club and the talk was organized in memory of her father.
The
sky was clear and Mt. Rainier could be seen clearly in all its beauty and
majesty as Goenkaji was driven from his motor home to the Rainier Club in
downtown Seattle.
The
room was full with invited guests from the business community. In his brief
address, Goenkaji talked about his own life before and after Vipassana. He told
them how worldly success at an early age made him so tense and miserable He
would often smile in social situations, maintaining a façade
of politeness even when he was extremely angry inside. Then this anger would
explode once he reached home and his family members bore the brunt of it and
suffered as a result.
Talking
about his life before Vipassana, Goenkaji said that he was a bad example of a
CEO. He used to believe that he was successful because his employees were
afraid of him. He was a total terror to his staff and felt that if he made his
employees fearful he could get more work out of them.. He didn’t know that life
could be better. He didn’t know that he could work more and in a more efficient
manner. At times when he realized how miserable he was, he would cry in his
prayer room in front of the idols of gods. But going out into the world, he
would again be angry and miserable.
Vipassana
taught him self-awareness. This inner awareness brought him in touch with the
truth outside which led to more outer worldly success. More importantly he
became aware of the truth inside and it began to give him immense peace and
happiness.
After he started
practicing Vipassana, his whole attitude changed. He started to regard his
staff as collaborators in his business. He began to really care for their
welfare. His business increased. His turnover increased. He became more
successful. But above all, he became more peaceful. The Buddha’s teaching
brought light into his life.
He
explained how even a meritorious deed such as a donation becomes corrupt when
one’s volition is not right. One gives big donations to show to the world that
one is a big philanthropist. One is more concerned about getting name and
recognition through one’s donations. When one learns to give donation properly,
the only volition is to help others without expecting anything in return.
In
the question and answer session, Goenkaji was asked how to judge a particular
teaching and teacher because meditation is often associated with various cults
and gurus that exploit their followers. Goenkaji assured the audience that
Vipassana was not a cult and that there was no scope for blind obedience in
Vipassana.
·
Vipassana
is not a cult and it has no characteristics of a cult.
·
There
is no coercion to join or pressure to remain a meditator.
·
One
is asked to judge the technique for oneself after giving a fair trial to it in
a ten-day course.
·
There
is no fee charged and no question of financial exploitation by a guru.
·
Neither
the Principal Teachers and teachers nor the assistant teachers get any
remuneration for their service.
·
All
donations are entirely voluntary without slightest coercion.
·
There
is no blind adherence to a philosophical belief.
·
Participants
in a Vipassana course are encouraged to return to the society and to fulfil
their duties in the society in a more responsible manner.
·
There
is no effort to create a closed commune that is shut of and separate from the
society in general.
Day Seventy-Three (June 21)
(Seattle, WA)
Knock Out Punch
Lucia
Meijer was the director of the North Rehabilitation Facility (NRF—a low
security jail) in Seattle when she started implementing Vipassana there about
five years ago. Since then she has taken many ten-day courses and now gives a
lot of Dhamma service at Dhamma Kuñja. She drove Goenkaji and Mataji to NRF on
the mett± day of the ten-day course in progress there.
Goenkaji
took questions from the participants as well as from the jail staff. One inmate
asked, “This is a hypothetical question. But still… suppose I am boxing. I
don’t have any aversion towards my opponent. And I have an opportunity to
deliver a knockout punch and I can deliver it with all love and compassion.
What should I do?” Goenkaji laughed and answered, “Give a knock-out punch to
your mental defilements and live a happy life!”
Buddha,
the Enlightened One, travelled throughout Northern India teaching Dhamma for
forty-five years. He often spoke at the town halls in various places. Since then
Dhamma teachers have followed his good example and have travelled far and wide
teaching Dhamma in all sorts of different places.
Goenkaji
is speaking at various popular venues in different towns in North America
during the MeditationNow tour. This evening Goenkaji gave a public talk at the
Seattle Town Hall.
He
explained how all religions teach living a moral and upright life and how a
moral life and purity of mind is the common essence of all religions. (Sayagyi
U Ba Khin used to say, “Purity of mind is the greatest common denominator of
all religions.”) It is inner essence of all religions. Various rites, rituals,
ceremonies, festivals, dogmas and philosophical beliefs are the outer shell of
all religions. Unfortunately, most of the so-called followers of religions
ignore the inner essence and give importance to the outer shell. This
attachment to the outer shell causes conflict.
In
Vipassana one finds the common essence of all religions. It is a scientific way
of observation, that is, objective observation without allowing our beliefs or
past experiences to colour the observation.
A
ten-day course is the beginning of this scientific process of self-awareness.
As one starts the work of investigation inside, one soon realizes that one
remains unhappy because one generates defilements in the mind. All defilements
such as anger, hatred, jealousy, ego, fear, lust etc are products of craving
and aversion.
One
needs to work patiently and persistently. And one keeps on checking whether it
is helping in daily life.
Day Seventy-Four (June
22) (Seattle, WA)
Dhamma Prison
In his public talk in Ashland, Oregon Goenkaji had
explained that a spiritual prison of ten-days is necessary to learn Vipassana
as one needs to practice continuously to learn the technique properly.
Sometimes, inmates of a worldly prison get lucky and they
get Vipassana in the prison. The North Rehabilitation Centre in Seattle is one
such jail where Vipassana has helped so many inmates. “It was almost as if I
was here by divine appointment,” said one ex-inmate while speaking during
Goenkaji’s visit to NRF again on the last day of the course for ‘graduation’ of
the inmates. Many former inmates also came to give an account of their
experiences. One ex-inmate put the practical nature of Vipassana tersely and
beautifully when he said, “It works if you work! Try it.”
Goenkaji gave a brief talk. Often in life one feels that
one is alone and helpless. But once one learns Vipassana one gets two great
friends, Anapana and Vipassana, that give you constant company. These friends
help one in keeping in touch with oneself.
Time and again research has shown that merely taking the
criminals off the streets and putting them behind bars has neither reduced
crime nor helped with recidivism. Prisons are often called correctional
facilities in USA. Goenkaji told the inmates, “No one else can correct you… you
have to correct yourself.”
It was a joyous moment for these inmates to meet Goenkaji.
They took advantage of the opportunity to ask him questions. One asked what the
“S. N.” in S. N. Goenka stood for and what it meant. “S. N.” stands for Satya
Narayan. Literally it means, “Truth (is) God”. Another prisoner asked where
power came from and Goenkaji replied that it comes from within. When one has
eradicated all the negativities from the mind, one becomes the most powerful
person on earth.
Echoing Goenkaji’s statements about one’s influence on
others, an inmate said, “When you shine, people around you shine”.
Neither Mahayana, nor Hinayana:
Dhammayana
Goenkaji
was invited to speak at the Evergreen Buddhist Temple in Kirkland, WA. His talk
was simultaneously translated into Mandarin by an old student. Sakyamuni Buddha
discovered the practical teaching of Vipassana that made him enlightened and
which he distributed freely to many during the forty-five years after his
enlightenment.
To a
question whether Vipassana is closer to Mahayana or Hinayana, Goenkaji
explained that Vipassana is neither Mahayana nor Hinayana, it is Dhammayana.
Sakyamuni Buddha didn’t teach either Mahayana or Hinayana. He taught
Dhammayana. Later on different branches developed but the fundamental teaching
of the Buddha such as the Four Noble Truths, Tilakkhaºa (Three
characteristics: impermanence, suffering and non-self), Noble Eightfold path
and Paticcasamupp±da (Dependent Origination) are common to all the
different schools of Buddhism. These schools are like different branches that
take their nutrition from the same basic teachings of the Buddha of which
Vipassana is the quintessence.
All
followers of the Buddha accept the law of cause and effect. This was his great
discovery. In Vipassana, one experiences how cause and effect work, how when
there is a cause, there is an effect and then this effect becomes the cause for
the next effect. Thus the chain of misery continues. The Buddha found the link,
sensations, where this cycle of cause and effect can be broken.
Vipassana
is a training to break the cycle of misery at this crucial link of sensations
by systematically learning to observe sensations, remaining equanimous with the
understanding of their impermanent nature.
The
practice of Vipassana was preserved in Myanmar (Burma) by a chain of teachers.
Goenkaji learned Vipassana from Sayagyi U Ba Khin who belonged to this
distinguished chain of teachers. Sayagyi had immense gratitude towards India
from where Vipassana had originally spread to Myanmar. He used to say that so
far as the greatest spiritual treasure of India—Vipassana—is concerned India
had become bankrupt. He wanted Vipassana to spread to India and from there to
the rest of the world. But he couldn’t go to due to some technicalities and
therefore sent his chief disciple, Goenkaji, to India.
During
the question and answer session a question about the Bodhisatva vow came up.
Goenkaji explained that a Bodhisatva (Bodhisatta) vow is taken in front
of a Samma Sambuddha. The Samma Sambuddha checks to make sure that the person
who is taking the vow is sincere and has all the requisite qualities and
determination to strive for the Buddhahood. Only then does he pronounce this
person as a Bodhisatva. Whether someone has taken the Bodhisatva vow or whether
one is practicing to become an arahat, it is important to make all
efforts to purify the mind. This is essential to accumulate the requisite paramis,
whether one is to become an arahat or a Bodhisatva. Therefore rather than
wasting one’s time in speculations one must practice to purify the mind.
Day Seventy-Five (June
23) (Seattle, WA / Vancouver, BC, Canada)
Gurudwara in Canada
Goenkaji
travelled from Seattle to Vancouver. Because of the delay at the border
crossing, it was 4 pm when he reached Vancouver.
That
evening he gave a public talk in Hindi to a crowded hall at the Guru Ravidass
Community Centre Gurudwara. Goenkaji has great reverence for Guru Nanak Dev and
often quotes him during his ten-day course Hindi discourses.
During
his childhood Goenkaji studied in a Khalsa school from the age of eight to
sixteen. Most of his schoolteachers were Sikhs. Sometimes he would go to the sangat
in the local gurudwara (Sikh temple) and listen to Guruwani
(verses from Granth Sahib, the holy book of Sikhs). He remembered so many of
those verses when he learned Vipassana. The practice of Vipassana clarified the
meaning of those verses.
He
explained how the Sikh Gurus had broken down the abominable caste system. Then
he quoted the Buddha, “Just as the waters of different rivers after merging
into the great sea have no separate identity, there is no division of class and
caste among those who follow Dhamma.”
Goenkaji
pointed out that one important contribution of Guru Nanak Dev to Indian
spirituality was that not only did he show by his own example that a
householder can be a great spiritual person, but he also established a
tradition of householder spiritual teachers.
He
recounted how one of his schoolteachers had explained the meaning behind the
five items (kakkas) that each Sikh is supposed to carry on his
person—Long hair and beard so that all look similar and that there is quick
identification of all as brave warriors; a comb to care for one’s hair so that
one keeps hair clean and doesn’t look like a matted hair ascetic; a sword to
fight against injustice; an undergarment as a reminder that power comes with
the responsibility not to take advantage of women and a steel bracelet to
remind one not to harm innocent people, women and children. The bracelet is to
remind him of his responsibility the moment he raises the sword. Guru Nanak Dev
was very careful that his followers did not get intoxicated with power, money,
fame and success. This is where Vipassana helps. It brings purity of mind and
protects one from these intoxicants. Commenting on how so many so-called
spiritual traditions hanker after power, Goenkaji said that Dharma is not for
power, it is for purity.
Such
was the response of the audience that in spite of the long travel day,
Goenkaji’s talk and question and answer session lasted more than two hours.
Day Seventy-Six (June
24) (Vancouver, BC, Canada)
No Guru This
In
the morning Goenkaji went to IT Productions’ studio in Vancouver. He was
interviewed by Ms. Sushma Dutt. She asked him about all the adulation and
admiration that comes his way because he is a renowned Guru. Goenkaji said that
the adulation and admiration was inconsequential and that he didn’t consider
himself a Guru in the sense of a Guru who will liberate you if you surrender to
him. The attitude of such a Guru is that the followers are weak and therefore
they must depend on him for liberation. Such a Guru often exploits his
followers.
Goenkaji
described his role and that of any Dhamma teacher as more of a guide who has
experience on the path of Dhamma and who has benefited from it. Therefore he is
merely showing it to others.
[Goenkaji
keeps saying that a Dhamma teacher is a giver-of-the-path (m±rgad±t±),
not the giver of liberation (muktid±t±). This is what the Buddha
declared about himself. Tumhehi kicca½ ±tappa½, akkh±t±ro tath±gat±.
One who has walked on the path and become liberated will show
you the path but you have to walk it yourself; you have to work yourself.
Before he passed away the Buddha exhorted
his followers to make an island of oneself, to seek refuge in oneself, not to seek
refuge in anything else; to make an island of Dhamma—the Law, to seek refuge in
the Dhamma and not to seek refuge in anything else. Attad²p± viharatha attasaraº±
anaññasaraº±, dhammad²p±
dhammasaraº± anaññasaraº±.]
He was asked about his relations with Sayagyi. Wasn’t he
devoted to his teacher? Goenkaji was impressed by Sayagyi’s saintly nature
right from the first meeting. But it turned into a teacher-disciple
relationship only after he took a ten-day course under Sayagyi’s guidance. As
he walked further on the path of Dhamma, his respect for Sayagyi increased and
he developed an immense sense of gratitude for Sayagyi. Respect and gratitude
for one’s teacher are natural.
A real teacher becomes happy not when his disciples worship
him but when they follow his teaching.
The Clock of Vipassana Has Struck
Many years ago when there were only a few hundred Vipassana
meditators around the world in this tradition and the courses taught by Sayagyi
U Ba Khin were small, he declared confidently that the clock of Vipassana had
struck. This was evident this evening when Goenkaji gave a talk at the Plaza of
Nations in Vancouver.
The huge crowd gathered there showed that a wave of
interest in Vipassana is spreading. This was Goenkaji’s first visit to
Vancouver. The audience listened with rapt attention as he spoke eloquently on
the waterfront.
He explained that though Vipassana is widely known as a
meditation technique it was actually an objective observation—observation in a
special way. While all meditation techniques strive for concentration of mind
using some object or the other that doesn’t change, Vipassana is observation of
the changing nature of the body and mind. Other meditation techniques lack any awareness
of the reality about the mind-matter phenomenon that one keeps calling “I” or
“mine”. Vipassana is awareness of the mind-matter interaction at the
experiential level, that is, at the level of sensations. It is self-awareness
within the framework of the body.
Deep Surgical Operation
Goenkaji calls the ten-day Vipassana course a deep surgical
operation of the mind. It reaches the depths of the mind where defilements
arise, multiply and where they can be
eradicated.
One starts with the observation of the breath as it is.
When the mind is sharp enough to feel the sensations one moves on to Vipassana
where one feels sensations throughout the body and learns not to react to them
with craving or aversion.
It is easy to have intellectual understanding but one needs
to practice seriously to gain experiential wisdom.
Day Seventy-Seven (June
25) (Vancouver, BC, Canada)
Broadcasting Dhamma
Goenkaji
has been interviewed by a number of radio stations since his arrival in North
America. In Vancouver, he was interviewed by Rafe Mair on CKNW. Goenkaji
explained how the Buddha discovered this technique twenty-six centuries ago,
exploring the reality within the framework of the body. Rafe asked whether
family members saw changes in Goenkaji after Vipassana. “Well, of course, the
results are here and now.”
Rafe
wondered how it was possible to do his job, as a radio talk show host dealing
with controversial issues and people, and not get angry. How could he
articulate his concern without anger?
Goenkaji laughed and replied that when the habit of blind reaction goes
away, there is positive action. One is more effective in articulating one’s
concern. When necessary Vipassana helps one to take a strong physical or vocal
action without getting generating anger. Vipassana doesn’t make one inactive.
One becomes more active but the habit of blind reaction goes away.
Eight-fold
Noble Path
That evening Goenkaji went back to the Plaza of Nations to
give a Dhamma talk to the expatriate Chinese community that is showing
increasing interest in Vipassana—the quintessence of Sakyamuni Buddha’s
teaching.
Goenkaji described how
Vipassana is the Noble Eightfold Path. On every ten-day course one takes refuge
in the triple gem and follows five precepts scrupulously. This is s²la, which
includes:
1) Samm±-v±c±—Right Speech, purity
of vocal action.
2) Samm±-kammanta—Right Action,
purity of physical action.
3) Samm±-±j²va—Right Livelihood.
In a course one is leads a noble life like a monk or a nun, accepting whatever
is provided by grateful old students. One also learns how to make one’s
livelihood better; how to abstain from livelihood that harms others when one
returns home after the course.
One trains one’s mind to
remain focused on one point, without craving or aversion, and one starts
developing sam±dhi which includes:
4) Samm±-v±y±ma—Right Effort.
5) Samm±-sati—Right Awareness.
Awareness of the reality of the present moment. Of the past there can only be
memories; for the future there can only be aspirations, fears, imaginations.
One starts practising samm±-sati by training oneself to remain aware of
whatever reality manifests at the present moment, within the limited area of
the nostrils (below the nostrils above the upper lips or at the tip of the
nostrils). One must develop the ability to be aware of the entire reality, from
the grossest to the subtlest level. Soon one develops awareness of sensations
throughout the body.
6) Samm±-sam±dhi—Right Concentration.
Mere concentration is not the aim of this technique. Concentration has a base
of purity—one is aware of the present reality within oneself. Continuity of
awareness from moment to moment is samm±-sam±dhi. Goenkaji explained
that he knew from his own experience that adding a word or visualization would
make it very easy to make the mind concentrated. Still Sayagyi asked him to
watch mere breath because the aim is not only to concentrate the mind but also
to purify it.
Then one learns paññ±
to be able to penetrate to the depth of the mind to enjoy real
happiness.
7) Samm±-saªkappa—Right Thoughts. It is not
necessary that the entire thought process be stopped before one can begin to
develop wisdom. Thoughts remain, but the pattern of thinking changes. Instead
of thoughts of craving, aversion, and delusion, one begins to have healthy
thoughts of love and compassion, thoughts about Dhamma and the path to
purification of the mind.
8) Samm±-diµµhi—Right Understanding. This is
real paññ±, understanding reality as it is, not just as it appears to
be.
Similarly Tilakkhaºa (Three Characteristics) of impermanence,
suffering and non-self are not Buddha’s philosophical beliefs but the nature of
all compounded things. The three characteristics are experienced by each one
who starts taking steps on the path of scientific exploration shown by the
Buddha. The Buddha used to say that he was above all philosophies. Hence these
three characteristics should not be taken as Buddhist philosophy.
The Sakyamuni Buddha discovered and proclaimed the truth
that is applicable to one and all. It is not merely for the Buddhists. Mere
belief in anatt± (non-self) doesn’t stop one from reacting with aversion
to unpleasant sensations and with craving to pleasant sensations. It is the
investigation of the reality within that reveals to us that everything in the
field of mind and matter is ephemeral and without any essence. If it is “I”
then I must have mastery over mind and matter. But one finds that one has no
control over these phenomena. Out of ignorance one remains deluded that one of
the five aggregates is the soul or the ‘I’. Anatt± is not a philosophy
but an experiential knowledge.
Suññat±
(shunyat±)
Suññat± (shunyat±) has two meanings: One,
at the worldly level it means that everything in the field of mind and matter
is devoid of any lasting essence or substance which one can hold on to and say
that this is ‘I’ or ‘mine’ or ‘my soul’. Two, one may refer to the experience
of nibb±na as Suñña.
Goenkaji ended his talk by making a humble request to the
followers of different branches of Buddhism and also people from different
religious backgrounds to learn the practical aspect of the Buddha’s teaching.
Day Seventy-Eight (June
26) (Vancouver, BC, / Victoria, Canada)
D±na
of Food
Throughout
this long tour of North America, expatriate Indian meditators have cooked
Indian vegetarian food for Goenkaji and Mataji. This ensures that they eat the
food that they are used to and they can continue to spread the message of
Dhamma without compromising their health as they rush from place to place.
Today Goenkaji and Mataji met with and thanked the expatriate Indian meditators
who cooked food for him during his stay in Vancouver. When Goenkaji and Mataji
meet these women they call them Annapurnas (literally, one who gives
food). Annapurna is a common name of women in some parts of India.
These
meditators not only cook for Goenakji and Mataji but also for the Caravan
members who travel with them. Many of these selfless servers don’t even ask for
private interviews with Goenkaji because they don’t want to take his precious
time.
In
countries that have traditionally been followers of the Buddha, people serve
food for these members of the Sangha who have left the householder’s life.
Goenkaji often relates what a wonderful sight it is in Myanmar to see a line of
bhikkhus, very early in the morning, going on alms round with measured
steps and downcast eyes. The householders understand that the bhikkhus have
dedicated their lives to the highest endeavour that a human being can
undertake—liberation from all suffering. Therefore they feel great joy in
serving food to these bhikkhus. The joyful volition with which they
serve is actually the merit they earn. This is bound to give wonderful fruits
in the future also. This is true about any wholesome deed that one performs.
The merit one earns is not a matter of belief. It actually comes from the joy
that one derives and peace one feels when one performs these selfless acts.
These
meditators’ service of providing healthy food for Goenkaji and others in the
Dhamma Caravan has been valuable for Goenkaji’s mission of spreading the
message of Dhamma in North America.
After
taking leave of the small group that had come to see Goenkaji in his
motor-home, the Dhamma Caravan took the ferry from the Tsawwassen BC Ferry
terminal to the Swartz Bay BC Ferry T erminal on Vancouver Island. The local
students rented the conference room on board for Goenkaji and the caravan crew
to use so everyone gathered there when the ferry departed. Some went out from
time to time to enjoy the beautiful scenery outside with the snowy mountains in
the distance. Two of the female Caravan members took Mataji out on the bow to
watch as the ferry threaded its way through the small islands. Goenkaji
remained inside, absorbed in the commentary on Mangala Sutta that he was
reading.
On
arrival at Vancouver Island, the Dhamma Caravan drove to the Westbay Marine
Village and RV Park. It was sunny and cool.
That
same evening Goenkaji gave a public talk in Victoria at the Conservatory of
Music—a beautiful hall in a gorgeous stone church.
Goenkaji
explained that the sensation is the junction from which two paths start: first,
the path of misery if one reacts with craving and aversion towards these
sensations and second, the path of liberation from misery if one maintains
equanimity with the understanding of the impermanent nature of sensations.
He
told the story of the first group of Christian missionaries who joined a
Vipassana course a few years after Goenkaji started teaching in India. An elderly
Mother Superior was part of this group. She came to Goenkaji at the end of the
course and said, “Goenkaji, you are teaching Christianity in the name of the
Buddha!” Goenkaji smiled and said that he taught the law of nature that is same
for everyone. The misery is universal and the way out of misery is also
universal.
Day Seventy-Nine (June
27) (Victoria, BC, Canada)
What
Goenkaji Does on a Scheduled Rest Day
That
night it started to rain and continued for the entire morning. The day was
scheduled to be a rest-day for Goenkaji but this is how the events unfolded:
He
had to go get a haircut in the morning.
He
had not been scheduled to go to the one-day course but he decided to go to give
Vipassana at the Victoria Truth Centre where the one-day course was being held.
After giving Vipassana he returned to the RV Park.
In
the afternoon Mrs. Ellaichidevi Agrawal, teacher of Vipassana and Goenkaji’s
younger sister, arrived from India to join the Dhamma Caravan. The Caravan crew
greeted her enthusiastically. Everyone was happy that Mataji would have another
person with whom she could speak in Hindi.
Goenkaji
met a few meditators on his evening walk.
After tea Mataji,
Mrs Ellaichidevi, some of the Caravan crew and some local students went to see
the famous Butchart Gardens in Victoria. While the others were at the gardens,
Goenkaji gave two interviews on phone to journalists from Missoula, Montana.
Then
he gave an interview to Bennett Miller, the documentary filmmaker travelling in
the Dhamma Caravan.
It
was past 8 pm, still there was plenty of light outside. The rain continued
unabated. Goenkaji decided to take his exercise inside the motor home.
Day Eighty (June 28)
(Victoria, BC / Chilliwack, BC, Canada)
Ambitious
Plan
The
Dhamma Caravan got a bit of a late start and made it just in the nick of time
to catch the eleven o’clock ferry back to the mainland. The plan was to visit a
nunnery of bhikkhunis from Hong Kong in Chilliwack before heading
through the mountains to Dhamma Surabhi that evening.
After
crossing over on the ferry, the caravan stopped for lunch. It continued to
rain.
Travelling
was slow because of rain and the heavy holiday weekend traffic.
Goenkaji
reached the Po Lam nunnery at seven in the evening. He was greeted by nine bhikkhunis
who live there. The senior nun was an old student of Vipassana. All the
rest of the nuns were planning to attend a ten-day course in Vipassana in
September. Goenkaji presented books to the nuns.
Since
it was still raining, it was decided to stop in a RV Park in Chilliwack.
Day Eighty-One (June 29)
(Chilliwack, BC / Dhamma Surabhi, Merritt, Canada)
Fragrance
of Dhamma
The
Dhamma Caravan left Chilliwack around 10.30 am to travel to Dhamma Surabhi
(lit. frangrance of Dhamma). It was still raining in Chilliwack and the caravan
crew had grown a bit tired of rain especially because some members had to sleep
in soggy tents the night before and there was no dry place to set up the dining
tables. When the volunteers from Dhamma Surabhi phoned and told the crew that it
was sunny at the centre, the news was greeted with joy.
The
Dhamma Caravan began to weave its way up the mountain range, coming across
areas of snow among the deep green trees and nestled into rocky crevices. Then
suddenly it became sunny. The beautiful mountain road took the caravan to the
scenic centre that had just finished its first phase of development. Like the
other centres visited by the caravan, the centre complex could not accommodate
the students who had come for the scheduled one-day course, so tents were put
up for use as temporary Dhamma hall and as dining halls.
When
the caravan arrived at one in the afternoon, Goenkaji decided to go directly to
the temporary Dhamma hall of the one-day course for a question and answer
session. One student asked what was the place of reading Dhamma literature in
one’s practice. Goenkaji replied that it is very beneficial to read Dhamma
literature as one gets inspiration and also clarification for one’s practice.
However, he warned that if one is reading translations of Pali rather than
original Pali then there could be confusion sometimes due to erroneous
translation. It was almost 2pm when he finished answering questions from
students.
In
the evening a freelance reporter recorded an interview with him for a radio
station. Then he met with students for private interviews. Then the
teachers-in-charge of Dhamma Surabhi took Goenkaji and Mataji on a tour of the
building that houses all residences, kitchen, dining hall and meditation hall.
Then they walked outside for some time to see the plans for further expansion
of the center. Dhamma Surabhi is nestled comfortably in the woods along the
slopes of a valley with a clear water mountain stream running alongside the
property.
A
brief meeting with the trust followed.
Day Eighty-Two (June 30)
(Dhamma Surabhi, Merritt, Canada)
Peace
First : First Nations
The
natives of Canada before the European settlers came there are often referred to
as the First Nations. The Grand Chief for the Cold Water people, his wife and
daughter, his father (an Elder for these people and an Elder with the Upper
Nicola People) came to meet Goenkaji in the morning. The Chief explained how
his father and grandfather taught him a meditative life, how solitude has been
important for him and how living peacefully with others is an important part of
the First Nations people. Goenkaji explained to him how peace within puts us in
perfect harmony with the nature. He also explained how Vipassana cures various
addictions and how it helps one come out of all defilements such as anger,
hatred, fear etc. He exhorted the visitors to give the technique a try so that
they can have a better understanding of their own ancient culture as well as a
powerful tool to make them strong enough to preserve it. He also told the Chief
how Maoris in New Zealand have been benefiting from Vipassana. Even in New
Zealand, it all started when a couple of prominent members of the Maori
community joined a Vipassana course. They benefited from it and the word
started spreading among that community.
Immediately
after the meeting with the First Nations was over, a business reporter for the
Chicago Tribune sought an interview on the phone. Goenkaji explained how
Vipassana helps one to seek balance in life even when one is striving to excel
in business. The reporter wanted to know what was wrong with charging money for
Dharma teachings. Goenkaji replied that Dharma was priceless and that putting a
price-tag on it would devalue it. Moreover when a Dharma teacher starts
charging money for his teaching then money becomes the motive behind his
teaching. It is no longer a selfless service out of love and compassion. There
is a profit motive. This is fine in business but in Dharma it is a poison that
kills the very essence of Dharma.
Goenkaji
again gave some private interviews before winding up a long morning session.
In
the early evening again he met individual meditators.
That
evening a ten-day course was starting at Dhamma Surabhi. The course was full.
Goenkaji gave Anapana to the students from 9 to 10 pm. Metta session with
Dhamma workers and some phone calls further detained him so that he could not
retire to his motor home until after eleven.