The perennial philosophy “nondual” spiritual traditions (such as Nisargadatta’s Vedanta, and Tibetan Buddhism’s Dzogchen) hold that existence involves a monistic, enduring, unchanging, absolute reality and a dualistic, ephemeral, constantly-changing relative reality. Through the practices that I describe in my book Toward Wisdom, I too have come to see that this is the way it is. Describing the situation in words has always been tricky, but I found that certain “information age” concepts clarify the situation.

The way I put it in a Zygon paper and in Part 1 of my 2004 book Matters of Consequence, the absolute reality, the foundation of all that is, is a oneness that has both a physical aspect we call energy, and a mental aspect we call awareness. Energy and awareness are carrier-like in nature. That is, they can be shaped, or formed, or modulated by information without their own nature being in any way changed. Although informational modulation does not cause the intrinsic nature of energy-awareness to change, it does cause a relative reality to arise. This relative reality is a transient, insubstantial informational reality. Physical reality is a relative world of information supported by the absolute-reality-carrier we call energy. Mental reality is a relative world of information, supported by the absolute-reality-carrier we call awareness.

The evolutionary process, with its pass/fail criteria of survival and reproduction, designed the human brain and its associated mentality with survival and reproduction as primary considerations. The cognitive system that evolution designed helps us to understand relative reality because it is in this arena that the drama of survival and reproduction is played out. Human mentality was not designed to allow us to understand absolute reality with ease because there was no survival or reproduction payoff in that. Now, in kinder, gentler circumstances, we want to understand the deeper truth — absolute truth — and we find that very difficult. And why shouldn’t it be difficult? We’re trying to use the human cognizing system for a different purpose. It was designed to give us a handle on relative, informational truth, the truth about the cosmic message; not absolute truth, carrier-related truth, the truth about the cosmic medium.

Spiritual practices are tools that give us some hope of seeing through the relative to the absolute. Vipassana meditation is a practice that gives us a better handle on the nature of relative reality. We watch, with as much detachment as we can muster, the informational show that the brain generates. Despite our best efforts, however, we frequently get lost in that show — we lose that sense of detachment from it. Experiencing both detachment and lost-in-the-showness, we eventually come to realize that this lost-in-the-show state is where we spend most of our lives. The normal human condition is to be identified with informational patterns, with the relative reality that the brain creates. In Vipassana we are still paying attention to the relative, but because we are more detached from it than before, gradually, bit by bit, insight by insight, we begin to see the nature of relative reality. We begin to see the impersonal nature of the brain’s churning out of information. There is no “I” that is doing it. It just happens mechanically, automatically. We also discover that the informational stuff that arises has no inherent power. With practice we learn that it’s possible to watch even physical discomfort and heavy emotions such as fear and anger without suffering when we accept that informational reality and refuse to give it power by trying to get rid of it. We see that it is our reaction to the information that binds us and disturbs us. Pleasant or unpleasant stuff has no power as long as we remain detached and simply watch it arise and disappear on its own. It is when we cling to the present, wanting it to continue or push away the unpleasant, wanting it to disappear, that we suffer and lose our innate equanimity and freedom. Vipassana gives us many insights that we need if we are to understand how trapped we usually are in this relative realm.

Although Vipassana does not introduce us to the absolute, it is designed to help us see much that must be seen, and in my view (and that of most Buddhist teachers) it is the place to start. We first need to learn to quiet the mind and look with detachment at the relative reality into which we are heavily immersed and identified. The Tibetan Buddhist practice of Dzogchen and the Advaita Vedanta of Nisargadatta, on the other hand, seek to introduce us to the absolute. Yes, underlying the relative world of mental information, and allowing it to exist, is that enabling something we usually call awareness. It is contentless, yet supportive of all content; informationless, yet supportive of an infinite variety of informational modulation. It is clear, transparent, not a thing. Other terms for it include:

• innate wakefulness

• natural mindfulness

• primordial awareness

• empty, luminous cognizance

• everpresent, inherent, utterly spacious openness

• inexpressible beingness

• isness

• one’s own true nature

• rigpa (Tibetan for this reality)

• nondual awareness

• total presence

• open presence

• spontaneously present awareness

• the cognizing power of emptiness

• one’s own innate wakefulness

In Dzogchen and Nisargadatta’s practice the aim is to become cognizant of this absolute aspect of mind, and in some sense to become it — to relax into it or identify with it and to view the relative world of information from that vantage point. Awareness is noninformational, so it doesn’t appear as the normal kind of mind content. Even in meditation, the colors we see and the bliss we feel are still part of the relative world of brain-generated information. Allowing us to sense those colors and feel that bliss, however, is this primordial awareness, this cognizing power that belongs to the realm of absolute reality. Our deep true nature is that primal awareness itself, and not those things in the informational, relative world that we take to be our selves. The problem is that mental information, mind content, is so powerful and overwhelming, and our identification with it so tenacious, that letting go of our identification as a thought-dominated person and surrendering into our true nature — into our own innate wakefulness — does not happen easily. The detachment we develop in Vipassana readies us for this. Then, (as I see it) at some point it makes sense to switch to one of the absolute-reality practices.

In one sense, the difference between Dzogchen and Vipassana is quite subtle. In both practices the informational arisings in the mind are watched with detachment. The difference is that in Dzogchen and other nondual practices one is also cognizant of the underlying ground or carrier of that information — that “primordial awareness,” that “utterly spacious openness,” that “empty, luminous cognizance.” It remains, enduring and pure, unaffected by the coming and going of the modulating forces applied to it. Primal awareness watches the show of relative reality. And that pure contentless awareness is the true me. I can choose to participate in the show at any time, but I am not of that show. I am of the realm of absoluteness. That is my true home, and my refuge from domination and control by mental information.

Meditation is a discipline in which one attempts to get beyond the conditioned, “thinking” mind into a deeper state of relaxation or awareness. It often involves turning attention to a single point of reference. Meditation is recognized as a component of almost all religions, and has been practiced for over 5,000 years.It is also practiced outside religious traditions. Different meditative disciplines encompass a wide range of spiritual and/or psychophysical practices which may emphasize different goals — from achievement of a higher state of consciousness, to greater focus, creativity or self-awareness, or simply a more relaxed and peaceful frame of mind.

There are many types of meditation: A conscious mental process using certain techniques such as focusing attention or maintaining a specific posture to suspend the stream of thoughts and relax the body and mind., most of which originated in ancient religious and spiritual traditions. Generally, a person who is meditating uses certain techniques, such as focusing attention (for example, on a word, an object, or the breath); a specific posture; and an open attitude toward distracting thoughts and emotions.

Meditation for health purposes is a mind-body practice in complementary and alternative medicine (CAM)A group of diverse medical and health care systems, practices, and products that are not presently considered to be part of conventional medicine. Complementary medicine is used together with conventional medicine, and alternative medicine is used in place of conventional medicine.

Meditation produces a deep state of relaxation and a tranquil mind. Meditation can give you a sense of calm, peace and emotional stability. And these effects don’t end when your meditation session ends. Meditation can have lasting effects on your emotional and physical well-being.

Concentration: This is the first step in Meditation and is the start of gaining control over the mind and thereby life. The procedure is deceptively simple and seems like it would be very easy to do, but there are few tasks more difficult to master. The idea is to pick an object/subject to place your attention on and then to focus exclusively on it without diversion.

Vipassana Meditation: 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.

Humanity is increasingly turning towards various meditative techniques in order to cope with the increasing stress of modern-day lifestyles. Unable to locate stability in the outside world, people have directed their gaze inwards in a bid to attain peace of mind. Modern psychotherapists have begun to discover various therapeutic benefits of meditation practices. The state of relaxation and the altered state of consciousness—both induced by meditation—are especially effective in psychotherapy.

The use of Meditation for healing is not new. Meditative techniques are the product of diverse cultures and peoples around the world. It has been rooted in the traditions of the world’s great religions. In fact, practically all religious groups practice meditation in one form or another. The value of Meditation to alleviate suffering and promote healing has been known and practiced for thousands of years.

By Anastacia Mott Austin

The goal of Vipassana meditation is “the personal purification of the mind.” “It is the highest form of awareness ? the total perception of the mind-matter phenomena in its true nature. It is the choiceless observation of things as they are,” writes the Vipassana Research Institute on their website.

Similar to other forms of meditation, the idea behind the practice is to achieve the ability to observe the world and one?s surroundings as they truly are, without judgment.

The path to achieving this pure mind is related to the “three trainings” as taught by Buddha. The first is the observance of a “sila,” a code of behavior which includes refraining from killing, drunkenness, stealing, sexual misdeeds, and lying. Once one adheres to this code, it leads to the second training, which is a focus of the mind, called “samadhi.” With the mind deeply focused, the third level, called panna, can be achieved – the unbiased observation of reality.

Vipassana is described as a way to transformation through observation, particularly observation of the self, and the mind-body connection.

The Dhamma Siri group located in Kaufman, Texas, clarifies that through close and careful enough attention to one?s physical sensations and how they interact with the mind, one can eventually “dissolve” mental impurity and lead to “nibbana,” or freedom from all suffering.

“The scientific laws that operate one?s thoughts, feelings, judgments 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,” states the Dhamma Siri website.

There are three main schools of thought in Buddhism through which Vipassana can be viewed: Theravada, Mahayana, and Vajrayana.

In the Theravada method, Vipassana is utilized to comprehend the Four Noble Truths as taught by Buddha. The primary focus is that the “I” doesn?t exist, and the goal is the dissolution of the essential self; the practitioner strives to attain the knowledge of self-dissolution.

In the Mahayana school, the practice of Vipassana revolves around meditating on two essential truths: conventional truth and absolute truth. One gradually realizes the nature of emptiness or lack of existence in all things through meditative observation.

In the Vajrayana method, the goals are similar yet employ the assistance of a guru.

Typically the technique is taught in ten-day courses at specific Vipassana centers with trained instructors. There should never be any charge for these trainings ? costs are covered by donations, and none of the instructors receive monetary benefits.

True mastery of the Vipassana meditation technique cannot be achieved in a ten-day course, and must be practiced over time to attain life-long benefits.

Though originally Buddhist in nature, Vipassana practice is non-sectarian and can be practiced by anyone wishing to achieve a purity of mind ? it is not necessary to become a Buddhist to partake in Vipassana.

The Vipassana Research Institute emphasizes that the practice is open to all, and that “the technique works on the simple basis that all human beings share the same problems, and a technique that can eradicate these problems will have a universal application.” Be certain to find a very good site to understand about Kabbalah from.

Vipassana can be referred to as an ancient technique of meditation. The technique was rediscovered by Gautam the Buddha. This rediscovery was made about 2500 years ago.

This asana (posture) is taught by several instructors in India and many countries abroad. The instructions are mainly provided under the guidance of Sir S.N. Goenka. He is widely acclaimed as the principal teacher of Vipassana.

This form of meditation is known to promote conscious lifestyle changes and even works towards enhancing concentration of mind. The whole process also helps in providing deeper psychological introspection and ultimately results in certain behavioral changes that are long lasting.

Once your total being gets absorbed in meditation, all the stress and strain you experience in your daily life will slip away from your shoulders. Within a few minutes, you would feel physically as well as mentally refreshed and rested.

- Main objectives of Vipassana is the Purification of mind

This is one of the best benefits that can be enjoyed by the person who performs this form of meditation. This technique works towards bringing out full transformation of the human personality.

No wonder, this meditation technique is usually described as a technique of purifying the mind of the instincts it has developed long back. This further facilitates the individual in exhibiting the true qualities of a human being such as tolerance, equanimity, kindness, sympathy, forgiveness and a lot more.

The technique reveals the true nature and the ultimate purpose of existence of human soul. The whole benefit is obtained in a scientific manner. This is done via a systematic cultivation of Right mindfulness in conjunction with non-reactivity.

Here are some of the characteristics of Vipassana meditation:

a) The Vipassana meditation technique is universal. You can practice it irrespective of whatever caste, creed or country you belong to.

b) It works towards getting to the base of an individual’s defilements in the unconscious mind and also minimizes the distance between the unconscious and conscious layers of the mind.

c) One does not require to use the imagination in this technique of meditation. The person who practices this form of meditation requires to walk on the path himself. No one is going to make the effort but the individual who practices it. One does not require any ritual of ‘teacher guidance’ in this form of technique.

d) As one works towards becoming a better individual, the more he or she is going to obtain the benefits.

Here are certain steps of Vipassana meditation you need to perform in order to ensure best of benefits and performance:

a) To start with, one requires to take a vow of observing certain rules related to moral conduct also known as sila.

b) One requires to abstain from stealing, lying, taking an intoxicant, killing any sentient being or sexual misconduct.

c) One requires to be aware of the respiration process. It involves regular observation of the natural flow of inhaling and exhaling the breath.

d) The action of observing the breath promoted awareness of the current moment and tranquility of mind.

There are several benefits of performing this form of meditation including corrective influence of psychic disturbances.