Meditation Now: Inner Peace through Inner Wisdom (S.N. Goenka North American Tour 2002)

S.N. Goenka Tour of the West Report
July 12 to July 28

Twin Cities

Why Vipassana Centers?

Sthitaprajña : From a Distant Dream to a Real Possibility

Separation

Essence of Buddha Dhamma

Vipassana Center

Healthy Habit

Second Time into Canada

Auspicious Day

Diversity of Toronto

Diversity of Toronto

Secluded Campgrounds

The Wheel of Dhamma Rotates Meeting with the Prime Minister of Canada

Into the Francophone region

First Course in North America

In the Service of Dhamma

To Ask Questions About Dhamma

Day Ninety Four (July 12) (Minneapolis, MN)

Twin Cities

The twin cities of St. Paul and Minneapolis have a strong group of Dhamma-workers who have been serving on non-center courses in the area for years. They took the opportunity of Goenkaji’s presence in their area to gather at the campground and seek his guidance on various matters related to the practice and Dhamma service.

They wanted to know whether they were ready for a Vipassana center. Goenkaji encouraged them to find a suitable place for a center or at least for a Dhamma house which they can, later on, convert into a full-fledged center.

Craving : A Bottomless Bucket.

In the evening Goenkaji gave a public talk at the Ted Mann Concert Hall at the University of Minnesota. He described how trying to fulfil craving (taºh±/trishº±) is like trying to fill a bottomless bucket with water. He explained the cause of craving and that it can be eradicated.

 

Anicca to Anatta : A natural progress

Goenkaji emphasized the actual experience of anicc±  (impermanence) at the level of sensations as the way to come out of all misery. When one develops awareness of sensations, their characteristic of impermanence becomes obvious. Then this experiential wisdom of anicc± (impermanence) leads to the next logical step of understanding of suffering. That which is impermanent cannot be the cause of lasting happiness. And that which is impermanent and suffering cannot be regarded as “I” or “me” or “mine”.

Goenkaji explained that anatt± (non-self) is not a philosophical statement on presence or absence of “soul” but that it is the truth of the mind-matter phenomenon that one refers to as “I”, “me” or “mine”. With the practice of Vipassana one realizes how this entire phenomenon is essence-less or ephemeral. One has no control over it. It keeps on changing all the time.

Experiential wisdom of anatt± (non-self) is the logical conclusion of the understanding of anicc± (impermanence). As much as one gets established in the experiential wisdom of anicc± (impermanence), that much closer one gets to the wisdom of anatt± (non-self).

Day Ninety Five (July 13) (Minneapolis, MN/Chicago, IL)

Why Vipassana Centers?

Today Goenkaji left early to go to the one-day course. The Dhamma Caravan then proceeded on to an RV park near Chicago. The park was full of people who had come to enjoy the summer. Usually campgrounds are quiet places at night but this one was noisy and boisterous. The management of the campground over-booked that night, so the places that were reserved for the Caravan had been allotted to some other people. The Caravan had to park on the grass at one end of the park. Most of the Caravan vehicles didn’t get water or electricity hook-ups. But with the openness of the grassy area, the Caravan was able to form a buffer for Goenkaji and Mataji’s vehicle. There were hordes of mosquitoes swarming in the area and to add to the discomfort of the Caravan crew, the showers and restrooms were far away. In that uncomfortable situation, the crew took comfort in the thought that they were staying there just for a night. Actually there was a nice meadow with a creek running close by but it wasn’t comfortable to stay there. Someone has commented how nature is beautiful but not always comfortable.

The youngest meditator in the Caravan assists the cook and serves meals to Goenkaji and Mataji. He devised a simple non-violent method to catch mosquitoes and flies using a cup and a paper so that they were not hurt. He would then take them out and release them. His face shone with happiness that he was able to tackle the problem without killing.

The discomforts brought home the somber realization as to how fortunate it is to have Vipassana centers where comfortable accommodations and halls/cells for meditation are available. Truly it is a greatly meritorious deed to help build proper, secure, comfortable (but not luxurious) places for meditation so that one can meditate with the least hindrance.

When An±thapiº¹ika donated the Jetavana to the Sangha as a dwelling and meditation center, the Buddha approved the donation with these words:

(A proper meditation center) protects one from cold and heat. It keeps out wild animals, reptiles and fleas. Gives shelter during winter and rains.
When sun and wind are fierce it affords protection. One remains at ease and comfortable to practice concentration and Vipassana.

Gifts of Viharas (meditation centers) are praised highly by the Buddha. Therefore a wise person knowing his own welfare gets comfortable dwellings built for the ardent meditators. Such a wise person provides food, water, clothes and a resting place.

In such places, one learns Dhamma to liberate oneself from all misery.

As awareness about Vipassana is spreading in North America and elsewhere in the world, there is more and more demand for courses and for centers. In North America, most centers and non-center courses have a waiting list. Therefore more centers are crucial to the spread of Dhamma to more and more suffering people.

On his evening walk, Goenkaji gave instructions on the formation of a new trust for Vipassana in prisons of North America. As Vipassana is proving its efficacy in American prisons and hence gaining more acceptability there is need to have a separate organization for Vipassana activities in prisons. Donations from other charitable organizations will be accepted by this trust as prisoners generally are not in a position to give donations; and the government and society in general have a responsibility towards supporting such benevolent programs. Goenkaji has made this policy specifically for North America where ATs and Dhamma workers have to travel by air. Creating necessary facilities and providing food is also expensive. The courses themselves will be offered free of charge as in all places all over the world.

Goenkaji made it clear that in keeping with principles laid down by him, he doesn’t want the assistant teachers and Dhamma workers involved in this activity to receive any money other than out of pocket expenses such as travel expenses.

Day Ninety Six (July 14) (Chicago, IL)

Sthitaprajña : From a Distant Dream to a Real Possibility

Once again Goenkaji had to hurry in the morning to get to the venue of his first talk in the Chicago area. The talk was at the Hindu Temple of Greater Chicago.

Initially he had planned to speak in Hindi but a large number of expatriates from South India had turned up (who didn’t understand Hindi) and therefore he was requested to speak in English.

He told the audience that he was brought up in a devout Hindu tradition wherein he learned to recite Gita at an early age. The part of Gita that appealed the most to him was the Gita ideal of sthitaprajña (one established in wisdom). He often gave lectures on Gita and talked a lot about sthitaprajña—v²tar±gabhayakrodhah etc etc.

He recounted his frustrations at finding himself not getting any closer to the ideal in spite of all his devotion and tearful prayers. When he took a Vipassana course, he felt that the ideal was now within his reach. He had found a path that had the potential to make anyone who walks on it become a sthitaprajña.

Our mental defilements keep us miserable. We don’t realise how, when and where mental defilements arise and multiply. The Enlightened One discovered that we start generating defilements at the level of sensations and in reaction to these sensations. Once one learns to observe the sensations with equanimity, understanding their true nature of impermanence (anicc±) then the old stock of mental impurities start to pass away.

It is important that one learns to be aware and alert when defilements (such as anger, hatred, jealousy, fear, greed, ego etc) arise. If one starts observing sensations immediately then the defilement loses its strength and becomes weaker and weaker and passes away.

If a poisonous snake coming out of a hole is caught before it emerges completely, it is not dangerous. But if it is allowed to come out, then it becomes dangerous and is difficult to contain; similarly if one becomes aware of sensations the moment a mental defilement arises in the mind then it cannot overpower one. But if one lacks awareness of sensations then it becomes stronger and stronger, and one is overpowered.

It was after two in the afternoon when Goenkaji finished his lunch. The caravan had to travel to another campground closer to Chicago and then to the Field Museum, the venue of the public talk that evening. No sooner had he reached the campground than he had to leave for the evening talk.

Field Museum

Goenkaji spoke at the James Simpson Theatre, Field Museum in the evening.

Goenkaji emphasized that Vipassana is not a devotional or emotional game. It is not merely an exercise to quench the thirst of intellectual curiosity. It is a serious undertaking to face our mental impurities and eradicate all misery. It takes hard work. It takes continuous work. A ten-day residential Vipassana course is designed to offer a congenial atmosphere for this crucial task.

He explained what is taught in a ten-day course of Vipassana. The first part of meditation is awareness of natural breath. The Enlightened One gave us a wonderful object of concentration. Breath is also a tool with which to explore the truth about oneself. One observes the natural respiration without adding any word or visualization to it. Just as when one doesn’t interfere with the flow of a river while sitting on the bank of the river, one doesn’t interfere with the natural flow of respiration.

It seems such an easy task; yet one finds out when one joins a ten-day course that it is so difficult, so difficult. One hardly observes a few breaths and the mind wanders away. One thinks, “This is such an easy task and yet I am not able to do it”. One feels frustrated. Then the guide tells you just to accept that the mind has wandered away and to bring it back to the breath. One has to work patiently and persistently.

Two important aspects of the practice are to remain with the reality of the present moment and to maintain continuity of practice.

One keeps one’s awareness on a narrow area below the nostrils above the upper lip so that the mind becomes sharper and sharper, subtler and subtler. When the mind becomes sharp and subtle it is able to feel subtle sensations. A gross mind usually feels only the gross painful sensations such as pressure, pain, tension, burning etc. It is only with the continued efforts that one develops the faculty to feel subtle sensations. When one is ignorant, one keeps on reacting to these sensations with craving when they are pleasant and with aversion when they are unpleasant. In a Vipassana course one is trained not only to feel the sensations but to maintain one’s equanimity, understanding their impermanent nature.

Whenever Goenkaji talks the audience listens with rapt attention and the talk is usually quite serious as Goenkaji explains the scientific nature of Vipassana and the nature of Vipassana course. However, the question and answer session always brings out the humorous side of Goenkaji. He makes the audience laugh with his wise, witty and mostly brief answers that clarify doubts from audience.

One question that brought peels of laughter from audience was “Your ten-day Vipassana course sounds very serious to me. Can you suggest something that is shorter, lighter and easier?” Goenkaji replied, “O, you have started bargaining! I come from a business community and I did the same with my teacher.” Then he went on to explain how when he met his teacher,  Sayagyi U Ba Khin, before his first course, he requested Sayagyi to teach him and then allow him to practice at home. When Sayagyi explained that it was necessary to stay in a residential facility for ten days, Goenkaji said that he would stay for a day at the center and then would practice at home. Sayagyi explained how the same technique used to be taught in a six-week course traditionally but was shortened to a ten-day course. If one tries to teach it in shorter time, then one doesn’t even get an outline of the technique.

Vipassana is a middle path. One neither tortures oneself in the false hope that it will somehow purify the mind, nor does one indulge heedlessly in sensual pleasures thereby becoming a miserable slave of mental defilements. One avoids both extremes. It is a serious practice but it doesn’t take away the joy of life. In fact, after learning this art of living, one finds that one is fulfilling one’s worldly responsibilities with much greater joy than before.

Goenkaji cautioned the audience that the discourses give only an intellectual understanding of Dhamma, which is good for inspiring one to practise. It is an essential first step but one cannot get real benefit without experiential wisdom that comes from actual practice.

Day Ninety Seven (July 15) (Chicago, IL)

Separation

For the first time since the beginning of the tour, the crew was separated for a day. Goenkaji went to the Arya Samaj site where a one-day course was organized.

Mataji was taken to meet the late Dr. Om Prakash’s daughter. Dr. Om Prakash was a close friend of Goenkaji and was a Vipassana teacher. He was the doctor who had warned Goenkaji that he would become an addict of morphine if he continued to take it regularly for his migraines and had urged Goenkaji to find an alternative treatment or medicine abroad. When he saw how calm and peaceful Goenkaji’s mother was in spite of the pain of terminal cancer, how she continued to meditate till the last moment of her life and how she passed away so peacefully in a fully aware and alert state of mind, he was deeply impressed. He decided to learn Vipassana. Immediately after that he took a Vipassana course with Sayagyi U Ba Khin and became an ariya (a noble person; a person who has experienced nibb±na).

Three teachers from the crew went with a local meditator to look for a suitable site for a prospective center.

Day Ninety Eight (July 16) (Chicago, IL)

Essence of Buddha Dhamma

This morning was a bit of respite for Goenkaji and the crew.  Some crewmembers even took advantage of a nearby lake to swim in the morning. Goenkaji met with the families that were playing host to the Dhamma Caravan—cooking food for them and looking after their other needs.

Goenkaji visited a Burmese monastery in Chicago in the evening. His usually happy face was beaming with even more joy at being with people from his motherland. The expatriates from Myanmar were so happy and proud to see Sayagyi Goenka take this invaluable jewel from Myanmar round the world increasing the prestige of Myanmar in the eyes of people everywhere.

The Vihara hall was jammed with people and they spilled outdoors where a few speakers were set up. In his informal talk, Goenkaji explained how the Buddha taught nothing but s²la, sam±dhi and paññ±.

The Buddha defines his teaching as:

Sabba p±passa akaraºa½
kusalassa upasampad±
sacittapariyodapana½
eta½ buddhanas±sana½

Abstain from all sinful, unwholesome actions,
perform only pious wholesome ones,
purify the mind;
this is the teaching of Enlightened Ones.

Goenkaji explained how the Buddha talked about pariyodapana½ that is to purify the totality of the mind. This is very important. It is easy to bring calm to the surface of the mind. But time and again the sleeping volcano of impurities (anusaya kilesa) arises and one reacts in the same old deleterious manner, continuing the cycle of misery. As long as one has anusaya kilesa one has not addressed the root of the problem. It is only when one works at the level of sensations that one starts eradicating one’s anusayas.

The Buddha said, “Sukh±ya, bhikkhave, vedan±ya r±g±nusayo pah±tabbo, dukkh±ya vedan±ya paµigh±nusayo pah±tabbo, adukkhamasukh±ya vedan±ya avijj±nusayo pah±tabbo.” –Eradicate the latent tendency of craving using pleasant sensations (by equanimous observation of the pleasant sensations and understanding their changing nature), eradicate the latent tendency of aversion using unpleasant sensations and eradicate the latent tendency of ignorance using neutral sensations.

Contradiction in Terms

At the end of the talk, someone asked a question about Buddhist philosophy. Before replying to the question, Goenkaji said that (though it is used for conventional purposes) the term “Buddhist philosophy” is actually a contradiction in terms. Buddha was above all philosophies, above all theories and speculations because he understood and experienced the truth in its totality. What he taught was not based merely on speculative reasoning. One proposes theories (unsubstantiated hypotheses) when one doesn’t know the truth. The Buddha discovered the truth and therefore what he taught was neither a theory nor a philosophy. It is the Law—it operates independent of even the Buddha.

Goenkaji then expressed his gratitude to his motherland for the invaluable jewel of Dhamma.

Day Ninety Nine (July 17) (Chicago, IL / Madison, Wisconsin / Chicago, IL)

Vipassana Center

Goenkaji started his day early, as he planned to visit a property that was offered as a donation to start a Vipassana center. In his life, Goenkaji has looked at hundreds of properties for prospective centers. That experience as well as his intuitive wisdom of what is suitable for a center was available to the local trust to see if the proposed property could work as a center. It was about a two and a half hour drive to the property.

Goenkaji says,
“The establishment of centers marks a new stage in the spread of Vipassana. It is important to understand their significance.

“Centers for Vipassana meditation are not clubs designed for the enjoyment of their members. They are not temples in which to perform religious ceremonies. They are not places for socializing or entertainment. They are not communes where members of a sect can live in isolation from the outside world, according to their own particular rules.

“Instead, centers are schools, which teach one subject: Dhamma, the art of living. All who come to these centers, whether to meditate or to serve, come to receive this teaching. They must therefore be receptive in their attitude, trying not to impose their ideas, but rather, to understand and to apply the Dhamma that is offered.”

After spending some time at the property Goenkaji ate his lunch and then left for Madison, Wisconsin.

Vipassana for Leaders

That evening the title of his talk at the Fluno Center at the University of Wisconsin was “Benefits of Vipassana for Leaders and Society.” Goenkaji spoke to a select audience that included professors, scientists, doctors, accountants, businesspeople and nuns.

Goenkaji said that leaders should lead their own mind on the right path before trying to lead others. Whether one is a leader or follower, everyone needs Vipassana. But if leaders learn and practice it then others follow automatically.

He explained that the Buddha was a scientist—a super-scientist of spirituality.

The Buddha explored the field of mind and matter, and experienced the truth that everything arises and passes away throughout the field of mind and matter—that even the subtlest particle is mere oscillation.  Oscillation is going on even in inanimate objects where no mind is involved: sabbo loko pakampito, the entire universe is vibration.  He discovered this truth by exploring the mind-matter phenomenon within, without the aid of any instrument. Every practitioner of Vipassana can experience the truth of anicca within. Awareness of sensations with this understanding starts the process of eradication of saªkh±ras. The mind starts becoming more and more peaceful. A peaceful and sharp mind grasps situations quickly and clearly. It is able to go to the depth of the problem immediately and find the proper solution.

Universal Remedy for Universal Misery

When someone generates negativity such as anger, hatred, ill-will, passion, fear, ego etc. one becomes tense and miserable. This applies to everyone.

When someone generates anger, one cannot label it as a Christian anger, or a Jewish anger, or a Hindu anger, or a Buddhist anger, or a male anger, or a female anger, or an American anger or a Russian anger. And the misery that one experiences because of this negativity cannot be labeled as a Hindu misery or a Muslim misery, or Christian misery, or a Jewish misery etc. Misery is universal. The malady is universal. The remedy has to be universal. The Buddha gave us the breath as an object of concentration, which is universal. One cannot label breath as Hindu breath, or Muslim breath, or Christian breath, or Jewish breath etc.

And when one purifies one’s mind then the peace and harmony one experiences cannot be labeled as Hindu peace, or Muslim peace or Christian peace or Jewish peace etc. Happiness is also universal.

Defiling Impulses

Whenever any defilement arises in the mind it comes with a flow of bio-chemicals that defiles the whole being. This intoxicating flow is called ±sava.

The oozing from an ulcer or an infected wound is called an ±sava. Also, at the time of the Buddha and even today, in Indian languages alcoholic drinks are sometimes referred to as ±shrava (±sava). A meditator realizes that every defilement such as anger, fear, greed etc. creates a flow like the pus flowing from an infected wound, and it has an intoxicating effect that prevents one from seeing reality as it is. An arahat has no mental defilements and hence no more defiling impulses (no ±savas)—he is referred to as an±savo.

Earlier in the report of this tour it was mentioned how throughout the tour some very old students of Goenkaji had an opportunity to meet him after several years. Today again some very old students who had taken courses with him 25-30 years ago came to see him. Later on he met with the Chicago trust again to discuss issues related to establishing a center in that area. He emphasized need to put aside one’s views when one gives Dhamma service.

He ate dinner and the Caravan started its journey towards Chicago again. It reached the campsite at 3am.

Day Hundred (July 18) (Chicago, IL / Brighton, Michigan)

Healthy Habit

The next stop for the Caravan was a Christian retreat center near Detroit, which had been rented by the local organizers for a one-day course as well as a resting place for the Caravan.

When Goenkaji reached this site in Michigan he found a crowd of meditators waiting for him. They were mostly young people. It was heartening to see so much enthusiasm for Dhamma among the younger generation. Although Goenkaji had been on the road for many hours, he decided to meet the students waiting for him immediately. They all gathered in a hall where he answered their questions.

Only after just one non-center course there, they were already enthusiastic to get a center. They wanted Goenkaji’s guidance.

One student asked whether one could get attached to Vipassana because one wants to practice regularly and one repeatedly takes a Vipassana course every year. Isn’t it addiction? Goenkaji explained how visiting a hospital when sick or taking medicine cannot be called undue attachment or clinging. It is necessary when one has a physical disease. Similarly everyone has mental suffering because of mental defilements and Vipassana is needed because it keeps the mind healthy. Just as one cannot say that one is getting attached to eating food daily or to taking a bath daily, one cannot say the same about practicing Vipassana daily or taking a ten-day course. One is said to be “addicted” to something when one is forming a habit that is deleterious to one’s physical and mental health. If one has to call Vipassana a habit, then it is a healthy habit.

Day Hundred and One (July 19) (Brighton, Michigan / Toronto, Canada)

Second Time into Canada

Local meditators in Michigan had organized a one-day course though they were told earlier that Goenkaji might not be able to teach any session on the course. To their pleasant surprise, Goenkaji decided to give Anapana to the students on the one-day course before leaving for Toronto.

In the afternoon the Dhamma Caravan crossed into Canada for the second time during the Meditation Now tour of North America.

On the way to Toronto, Goenkaji and Mataji visited a site that local meditators were considering for a center. They looked at the whole site carefully.

They reached the quiet and secluded Glen Rouge campground outside of Toronto just before midnight. The campground had a river running on one side and was surrounded by protected forests. In the coming days, the caravan crew would see many joyful black squirrels and fearless big raccoons on the campgrounds. There was a beautiful trail in the nearby woods to walk or jog on. Though swimming in the river was a tempting proposition it was unlikely that anyone would do so; more because the schedule was too busy to have any time for it than because there were notices asking campground residents to avoid swimming in the river.

But the only thoughts the tired crew had on arrival were of getting into bed immediately after hooking up the motor homes and pitching tents.

Day Hundred and Two (July 20) (Toronto, Ontario, Canada)

Auspicious Day

It was a hot and humid day. The crew (most of whom had visited Mumbai several times) was reminded of summer in Mumbai. One local meditator remarked that he had specially ordered the weather to make the Indian guests feel at home.

There was festive mood in the morning at the Cardinal Carter Academy where a Sangha D±na was organized. It was Goenkaji’s wish to give Sangha D±na wherever possible during the tour. More than fifty monks and nuns graced the occasion to give an opportunity to the lay people to earn merits.

After the Sangha D±na, Goenkaji addressed the gathering of lay people in the auditorium. The Venerable Sangha was also present on the stage. Ven. Vimala gave a short speech in which he said that Goenkaji was a rare master in the 2600-year history of the spread of the Buddha’s teaching. While there have been many great masters after the Buddha who continued to spread the Buddha’s wisdom, most of them were monks. Ven. Vimala further praised Goenkaji saying that he was a great master who had crossed the boundaries of race, religion and nationality to touch the heart of hundreds of thousands of people with his gentle and compassionate wisdom. He expressed a wish to hear more about Goenkaji’s efforts in bringing the Buddha’s teaching back to India.

Buddha’s Teaching in India: Centuries of Darkness and Misinformation

In his speech Goenkaji told the audience how he was full of doubt about the Buddha’s teaching before he joined his first Vipassana retreat. Sayagyi U Ba Khin, his teacher, explained that the Buddha taught nothing but s²la, sam±dhi and paññ±. In the course, Goenkaji found that it is such a rational, scientific and universal teaching that it gives result here-and-now. He found nothing to object to in the practical aspect of the Buddha’s teaching. Still, due to strong mental conditioning against it, Goenkaji wanted to find out whether there was any flaw in its theory.

Bhadant Anand Kausalyayan was an erudite scholar monk from India who stayed in Goenkaji’s house whenever he visited Myanmar (Burma).  He once gave a copy of Dhammapada’s translation to Goenkaji. Such was Goenkaji’s prejudice against the teaching of the Buddha that for three years it lay on Goenkaji’s table but he didn’t open it even once. Now he started reading it and was so thrilled by its content. As he studied more and more texts from Tipitaka (translations in the beginning and later on in the original Pali) Goenkaji discovered how flawless even the theoretical aspect of the Buddha’s teaching is. All his doubts went away.

For centuries there has been enormous ignorance and tragic misunderstanding in India about her greatest son, the Buddha. As the Buddha’s teaching returns to India, Goenkaji is trying to dispel some of the misunderstandings that have been unfortunate for India.

One of the reasons why India lost the Dhamma was because Buddha was portrayed in literature as an incarnation of Lord Vishnu, thus affecting the very fundamental aspect of Dhamma—the very liberation of the Buddha; his declaration that this was his last life “aya½ antim± j±ti, natthid±ni punabbhavoti”. Moreover, the Buddha was erroneously stated to be an incarnation of m±y±-moha (lit. deception-delusion), the bad qualities of Lord Vishnu.

Another reason was that Buddha Dhamma was alleged to be a branch of Hinduism, thus relegating it to a secondary position.

Unfortunate fallout of the loss of the Buddha’s teaching from India has been the rampant casteism that has undermined not only the unity of the country but also the very dignity and self-respect of individuals from so-called lower castes.

Fortunately, Goenkaji has been able to convince the Hindu leadership about these errors. Many Hindu leaders now acknowledge these beliefs as false and are magnanimously accepting the historical truths about the Buddha. Now four Shankaracharyas and many other top Hindu religious leaders have been persuaded to agree to this. Goenkaji doesn’t believe in quarreling. He follows the Buddha’s advise

Viv±da½ bhayato disv±, aviv±dañca khemato;
samagg± sakhil± hotha, es± buddh±nus±san²

Seeing danger in arguments and quarrels, Goenkaji persuades others with gentleness and without quarreling. Citing his own example, he said that no amount of discussion or argument would have convinced him about the benevolent nature of the Buddha’s teaching. It was the actual practice that convinced him. It is the actual practice that gives benefits.

Lastly he expressed his deep respect and great gratitude towards Sangha who preserved Paµipatti (practice) and Pariyatti (theory) through the millennia, “Otherwise I would have never received these invaluable jewels.”

After the Sangha D±na, Goenkaji gave personal interviews. When Goenkaji left the venue he was tired but very happy that he and so many others had the opportunity to see such a large congregation of Sangha and to give Sangha D±na.

In the evening he was interviewed by Ms. Tynette Devaux for Buddha Dharma magazine. He told her that even the word “Vipassana” was lost in India and that when he heard the word from Sayagyi during their first meeting, he went back and checked his Hindi and Sanskrit dictionaries for Vipassana or Vipashyan± (the Sanskrit/Hindi word for Vipassana). He couldn’t find the word in either dictionary.

Ms Devaux wanted to know in what sense Vipassana is called scientific. The definition of science is the objective observation of data and its application. Vipassana is objective observation of data pertaining to the mind-matter phenomenon at the experiential level. One important criterion of a scientific experiment is that it is reproducible. Vipassana has given consistent results over the millennia to whoever has practiced it—results that are concrete, tangible, here-and-now.

Goenkaji explained that one is asked to observe five precepts during the course because one cannot undertake the task of self-exploration when there are giant waves at the mental level. When one breaks any of the five precepts one creates huge disturbances in the mind and therefore cannot practice Vipassana properly. Goenkaji sometimes gives the example of giant waves in the sea during monsoon that stop the work of exploration of oil near Mumbai. And as one learns to observe the reality within one understands that one cannot break any of the precepts without generating misery for oneself.

Talking about anicca, Goenkaji said that it is not a philosophy but a reality of existence.

To a question about what is karma (kamma), Goenkaji said that every reaction is karma. The seed is present reaction, it makes you miserable here and now; and the fruit it brings will also make you miserable. There is so much talk about karma but so little understanding. There is so much discussion as to how the present situation is the result of past karma but so little effort to stop the habit of creating new karma in the present moment. Vipassana focuses on not generating new karma (saªkh±ra or kamma). The law of nature is such that when one stops generating new karma, the old one starts coming to the surface and starts getting eradicated.

She wanted to know why Goenkaji doesn’t use the word “Buddhism” to describe his teaching. Goenkaji said that though it is used popularly to denote the teaching of the Buddha, he doesn’t want to use it because it has a sectarian connotation and he is convinced that the Buddha never taught any ‘ism’. VRI has put more than 15000 pages of the Tipiµaka (the Buddha’s words) and 35000 pages of the commentarial literature on a CD with proper search facility. Throughout this vast literature the word Buddhist or Buddhism (Boddha or Bauddha) is not used at all. Even the other traditions didn’t refer to the Buddha’s teaching as Buddhism or Buddhist for about 500 years after the Buddha. Goenkaji speaks out of his own conviction borne of his experience of the practical teaching of the Buddha and the study of the Buddha’s words that the Buddha’s teaching is universal and non-sectarian. The Buddha was not interested in sects, nor was he teaching any philosophy.

She also asked Goenkaji about importance of and need for monastic training in Dhamma. Goenkaji said that it is a precious opportunity to utilize the invaluable Dhamma and the invaluable human life. He added that the decision to become a monk should not be impulsive but should come from proper understanding and serious commitment. Proper training of monks in Vinaya by senior monks ensures that the Sangha maintains its discipline and purity.

Day Hundred and Three  (July 21) (Toronto, Ontario, Canada)

Diversity of Toronto

On his North American tour, so many meditators had the opportunity to meditate in the presence of Goenkaji. His travel had taken the Ganges of Dhamma to their doorstep and everywhere they took full advantage of it. Meditators in Toronto had organized a one-day course. Goenkaji gave Vipassana and answered questions from the students on the course.

In the evening he gave a public talk at the same venue, which had hosted the Sangha Dana. So many people showed up that more than two hundred people (mostly meditators) had to go to two other halls where simulcast arrangements of had been made.

Goenkaji expressed joy at being in a city that has been recognized by the United Nations for its multiethnic and multicultural nature.

You Make Your Future!

In his talk, Goenkaji emphasized that one has to take responsibility for one’s own happiness. One becomes miserable because one generates defilements in the mind. He said, “No outside power has defiled your mind. You are responsible for your defilements. And by eradicating them you can create a happy future for yourself. You make your future!”

Goenkaji exhorted the audience to give the technique a trial for ten days. At the end of the ten-days one is free to accept or reject the technique.

Goenkaji explained that purity of mind is accepted and preached by all religions. The qualities of a pure mind are summarized beautifully in a Hindi verse composed by Goenkaji.

Let there be compassion on seeing the miserable,
sympathetic joy on seeing the happy;
let one be equanimous in adversity,
and in all situations let one have selfless love for all.

Many expatriate Indians had come to the talk and some of them had kindly given up their places in the main hall for others. Therefore Goenkaji met with them at the end of the talk and answered their questions in Hindi. He told them that for centuries false information had been spread against the Buddha’s teaching and that India had suffered because it lost the Buddha’s teaching. He refuted, one by one, the various misconceptions about the Buddha such as the erroneous idea that the Buddha’s teaching is pessimistic, that it made India a weak country, that it was merely a branch of Hinduism, that the Buddha was an incarnation of Lord Vishnu.

Goenkaji met with the Sri Lankan Consular General who expressed appreciation for Goenkaji’s work and promised to take a ten-day course.

Day Hundred and Four (July 22) (Toronto, Ontario, Canada)

Diversity of Toronto

This morning was reserved for media interviews. First he was interviewed for the national public television (PBS) for a documentary. Goenkaji stressed that tolerance is the essence of every religion. Merely visiting temples, churches, mosques or synagogues and thinking that one is a religious person is deluding oneself. Merely performing rites and rituals doesn’t make one a religious person. Tolerance, love and compassion make one truly holy and religious.

Vipassana is a way to make one truly holy. It is self-correction through self-examination and self-introspection.

Ageing

Goenkaji was asked about ageing. He said that old age is misery but that old age in itself doesn’t make one unhappy. If there is wisdom coupled with the wealth of life experience then old age becomes a golden period where one can look at things with serenity and understanding. Such old age is a source of joy for others too.

Goenkaji said, “I am ageing happily. There is decaying every moment, birth and death every moment. But I remember how miserable I was when I was thirty. Now almost fifty years later I find myself a lot happier and healthier. Old age suits me well. I have more wisdom and I have so much happiness. I travel around the world to distribute happiness. I am meeting old students who are serious practitioners of Vipassana and I also meet people who have never heard the word Vipassana.”

He added, “The more happiness I distribute, the happier I get!”

Material possessions are ephemeral. Hence happiness borne of material pleasures is fragile. On the other hand no one can rob the happiness that comes from wisdom.

When asked about the realities of the outside world as opposed to the emphasis on the reality within in Vipassana, Goenkaji said that it is important to be aware of the outside reality for the worldly life. But this is only half of the truth. The other more important reality is the reality inside. Therefore if one is aware of the truth outside and the truth inside then one is aware of the totality of truth.

Death and Dying

The interviewer asked Goenkaji about death and dying. Goenkaji replied that one can learn the art of dying only when one has learned the art of living. One is dying every moment and one is born every moment. The flow of mind and matter continues from moment to moment. When one learns this then one is ready for the continued flow even after the conventional death. One worries about the future and becomes fearful. The best way to be ready for the future is to be ready for the present.

Real Strength

He was asked what the real strength in life is. He replied that there is no strength in life like strength of a pure mind. Nothing can shake one when one has that strength. A person is truly powerful when he or she is not disturbed by things around him or her.

Success

The interviewer asked Goenkaji to give his definition of success. Goenkaji said that before Vipassana he thought that success was being one inch taller than others “but after Vipassana I discovered that true success is being happy. I consider myself successful when I see how much I have come out of misery; and also when I serve and see so much change in others.” He said that there was also a big difference in the way he gave donations. Before Vipassana, it was with the intention of getting name and fame. After Vipassana, he started giving donations out of compassion; in order to help others. He also understood that a donation given out of selfless love and compassion is more effective.

Yours to Discover : Ontario and Vipassana

After the PBS television interview, a journalist and a photographer from the Toronto Star, the biggest newspaper in Canada, came to the campground to interview Goenkaji. The license plate of vehicles in the province of Ontario have the motto, “Yours to Discover”. One of the qualities of Dhamma is Ehi Passiko, which also has the same meaning “Come and See” or “Yours to Discover”. Dhamma invites one to come and see. As Goenkaji keeps saying in his public talks—come and give a trial for ten days. When the journalist was told this, he was quite amused and impressed. In fact, he put it in his article. He was also happy to know that Goenkaji liked the multiethnic culture of Toronto.

In the evening Goenkaji met with the Toronto trust and others who came to the campground from surrounding areas.

Day Hundred and Five (July 23) (Toronto/Ottawa, Ontario, Canada)

Secluded Campgrounds

It had been raining since the arrival of the Dhamma Caravan, and the weather had become cool. The Dhamma Caravan had an isolated area at one end of the campground, which was surrounded by woods with a river flowing on one side. All were pleased by the privacy and atmosphere there.

The Caravan left in the morning for Ottawa, the capital of Canada. It was evening by the time they reached the campground in Ottawa. It was again a beautiful secluded area in the middle of gentle, benign woods. An entire area of the campground was reserved for the Caravan. Hence the atmosphere was quiet and peaceful. As in Toronto, the local meditators had put up a big tent for meditation and meetings on the campground. A canopy was put up as well, to make a makeshift dining room.

There were many meditators waiting for the Caravan. Goenkaji decided to meet them immediately on arrival. After spending some time with them, he took a walk with the local teacher. Then he had a meeting with Ron Graham, a very old meditator, about the next day’s meeting with the Prime Minister of Canada.

Day Hundred and Six (July 24) (Ottawa, Canada)

The Wheel of Dhamma Rotates
Meeting with the Prime Minister of Canada

This was an auspicious full moon day. On this day about 2600 years ago the Buddha pointed out the path out of misery and the door to liberation was thrown open. The Middle Path (majjhim± paµipad±) was proclaimed by the Teacher of teachers.

This teaching is making a comeback again after a gap of many dark centuries. Today also turned out to be an eventful day.

In the morning Goenkaji met with Mr. Jean Cretien, the Prime Minister of Canada, for half an hour. The Prime Minister had recently hosted a G-8 Summit near Calgury and was very busy with the multifarious responsibilities as the head of a nation and one of the most prominent and influential heads of the states around the world.

Mr. Cretien had kindly decided not to take any phone calls during the interview nor did any assistant or secretary disturb them during the meeting. In the quiet atmosphere, they were able to talk on a wide range of topics.

The Prime Minister expressed pride in the liberal, tolerant, multicultural and multiracial atmosphere of Canada. For a long time Canada has accepted immigrants from all over the world with open arms. It is similar to Vipassana in that both involve a multiracial, multiethnic and multi-religious population. Goenkaji told him about the practical, pragmatic and non-sectarian nature of Vipassana as also the experience of Vipassana in the State Governments of India; the potential of Vipassana in bringing about peace and harmony in today’s society. The Prime Minister expressed his concern over the First Nations (native citizens of Canada). Goenkaji gave the example of the Maoris in New Zealand. Some of the Maoris have started taking part in Vipassana courses and it has helped them to come out of alcohol dependence which is a significant problem facing the native communities around the world. The specialty of Vipassana is that it helps them without disrupting their native culture. Often Goenkaji has given the simile of sugar and milk while explaining how Vipassana sweetens the culture where it goes without disrupting it.

They also discussed the Vipassana program in prisons. Goenkaji told the story of Tihar experience. He narrated the story of how it all began when he conducted a course in Mahatma Gandhi’s ashram and Vinoba Bhave, a close disciple of Gandhiji, challenged him about the efficacy of Vipassana.

The meeting between these two elders, Goenkaji and Mr. Cretien, was described by a mutual friend as a meeting between a master of political art and a master of the art of living a happy life. It clearly showed that the voice of Vipassana is now heard at the highest echelons. Goenkaji, who has been practicing Vipassana for more than forty years, told Mr. Jean Cretien, who has been an MP for about forty years, about Ashoka who promoted the Dhamma with the practice of meditation (Vipassana) in his vast empire that spread from present day Afghanistan to present day Bangladesh. Many different sects lived so peacefully in his empire, just as the multicultural population does in today’s Canada.

After returning from the meeting with the Prime Minister, Goenkaji was interviewed for the local news TV channel.

Later on he met two serious old students who had flown in from Israel to meet him and to seek his blessing for their marriage.

An expatriate Indian couple came to pay respect to their teacher on the occasion of Guru Purnima, literally, the full moon day of the teacher, so named because the Buddha gave his first discourse—the Dhammacakkappavattana sutta (Discourse on the Turning of Wheel of Dhamma) on this very day in Sarnath.

In the evening, Goenkaji gave a public talk at Carleton University. Again, as the hall started getting full, many Vipassana meditators gave up their seats for people who had not heard Goenkaji before. Fortunately, a simulcast was arranged in another hall where they could listen to their teacher on the Full Moon Day of the teacher’s teacher.

Goenkaji explained that the Buddha taught what misery is, what the cause of misery is, what the cessation of misery is and what way is leading to the cessation of misery.

The Ambassador of Myanmar and the High Commissioner of Sri Lanka came to listen to Goenkaji. After the talk they met him and expressed their appreciation for the historic work Goenkaji was doing by taking the treasure of the Theravadin countries to the world.

Day Hundred and Seven (July 25) (Ottawa / Dhamma Suttama, Quebec, Canada)

Into the Francophone region

This morning, Goenkaji met with a bhikkhu who had travelled from Toronto to meet with him. This delayed the departure of the Caravan from Ottawa. The Caravan then entered Quebec, the French-speaking province of Canada. So far throughout its very long journey the Dhamma Caravan rarely became stuck in traffic jams but crossing through Montreal proved to be different. The Caravan was advised to take an alternate route to Dhamma Suttama and it was a real treat for the crew. The beautiful countryside of Quebec on the way to Dhamma Suttama and the pleasant cool of the evening washed away the weariness of the travellers.

There was still daylight when the Caravan reached Dhamma Suttama in the hilly countryside where one could hear the cows mooing across the street from the center. The local meditators had cleared a small area in the woods on the center property to make a place for the Caravan. This clearing will be used as a parking lot in the future.

Day Hundred and Eight (July 26) (Dhamma Suttama/ Montreal/ Dhamma Suttama—Quebec Province, Canada)

First Course in North America

When Goenkaji came to the West for the first time on his Dhamma D³ta mission, his first stop in the Americas was Montreal. Therefore Montreal has the honour of being the first place to host a ten-day Vipassana course in the Americas.

To reach Montreal, Goenkaji had to undertake the almost two-hour journey from Dhamma Suttama where he had given Vipassana to the one-day course in the morning. The peace-loving citizens of Canada continued to throng to his public talks in large numbers. Montreal was no exception. Many Vipassana meditators gave up their places in the hall at the University of Quebec so as to give non-meditators an opportunity to listen to Goenkaji’s discourse. A bus-load of meditators coming from Dhamma Suttama couldn’t reach the talk in time due to a traffic jam and were disappointed, but when they learned that their places were used by non-meditators they became happy. They would have the opportunity to seek guidance from Goenkaji about their practice when they saw him back at the centre.

Most of the people of Quebec speak French and therefore Goenkaji’s talk was translated into French by Roger Gosselin (who along with his Iranian wife Mersedeh were among the earliest assistant teachers appointed by Goenkaji).

Goenkaji explained what a participant in a ten-day course practices. He explained that most of the time a student is expected to meditate in a sitting posture with the back and neck straight so that the mind remains alert and attentive.

Wandering Teacher : Focussed Attention

As he often does in his public talks, Goenkaji describes how a meditator discovers to his surprise that he or she lacks enough concentration for the seemingly easy task of watching the breath. One observes hardly a few breaths and the mind wanders away. Such a fickle mind, such a wandering attention! Goenkaji has been wandering as far as possible but his focus throughout these extensive travels has always been the spread of pure Dhamma for the benefit of many, for the welfare of many. Just as the Enlightened One exorted the first bhikkhus who learned Dhamma from him to wander far and wide to spread the Dhamma,

Once the mind is concentrated it is able to feel different sensations in the body. Awareness of sensations and equanimity towards them are two important basic aspects of Vipassana. Understanding the impermanent nature of sensations helps one to maintain equanimity and as one maintains equanimity the impermanent nature becomes more and more apparent to a meditator.

Distributing Peace

Goenkaji was asked why he is touring North America. He replied that Vipassana has given him so much peace and happiness that he wants to share this peace with as many people as possible. This is the quality of Dhamma: Ehi Passiko.

Women in Dhamma

He was asked whether there were any female teachers in Dhamma, Goenkaji said that it makes no difference whether someone is a man or a woman. Dhamma is for all. There are many female teachers in Vipassana and pointing towards Mataji he said that one was sitting next to him.

We see so many examples in the Tipiµaka (the words of the Buddha) where both lay-females and bhikkhunis not only had high attainments in Dhamma but also taught Dhamma—that too not only to laywomen but also to men. One such shining example was Dhammadinn± bhikkhuºi who was approached by her former husband, Vis±kha (not to be confused with Vis±kh± the foremost laywoman disciple of the Buddha), and asked questions about Dhamma. The bhikkhuºi answered all those highly technical and profound questions and finally when Vis±kha asked her about still higher truths, the bhikkhuºi told  him that even if she answered his question, he would not understand it because he had not experienced higher stages of nibb±na. Later he goes to Buddha and narrates the incident. Buddha praises the bhikkhuºi as having great wisdom and adds that she had answered the questions exactly as he, Buddha, would have answered.

First Be a Good Human Being

Goenkaji says in his talks that it is important that one becomes a good human being. He asks, “If one is not a good human being, how can one be a good Christian or a good Muslim or a good Hindu or a good Jew? Vipassana teaches one to be a good human being and thereby one becomes a good Christian, a good Muslim, a good Hindu or a good Jew.”

Biggest Advertisement: Word of Mouth

Answering a question, Goenkaji said that Vipassana has spread for mostly through word of mouth. When someone benefits from the technique then he or she naturally wishes that others also learn it.

To another question asking whether one can attain supernatural powers and perform miracles with the practice of Vipassana, Goenkaji replied that the biggest miracle is liberation from misery. The Buddha used to say that there are mundane or ordinary abhiññ±s and there is a supra-mundane abhiññ±. Ordinary miracles are levitation, walking on water, divine eye, divine ear, reading another person’s mind etc. But he said that these are useless and cannot make one happy. The only true supra-mundane miracle is when one eradicates defilements and liberates oneself.

The same person also asked Goenkaji whether one is able to communicate with guardian angels if one learns Vipassana. The reply was, “Learn to communicate with yourself first, for that is more important!”

Day Hundred and Nine (July 27) (Dhamma Suttama, Quebec, Canada)

In the Service of Dhamma

The Caravan crew had hoped that Goenkaji would get some time here for his writing work and correspondence and perhaps rest a bit. But again the morning turned out to be very busy. There were many people who wanted to see him. The interviews that started in the morning continued after lunch and just when Goenkaji finished his last interview he received an overseas phone call. This meant that he did not rest until 4 p.m.

Goenkaji sets an example of always being available in the service of Dhamma. Today was no exception. This was an old students’ day at Dhamma Suttama. Therefore in the evening Goenkaji decided to go meditate with the old students. He then gave them a brief talk on Dhamma service.

In his talk he told them that he meditated under the guidance of Sayagyi U Ba Khin for fourteen years before he was appointed teacher by Sayagyi and authorised to teach. He would often go to the center and serve in whatever capacity he could. When the time came for him to start carrying out the wishes of his respected teacher, he humbly expressed some doubts about his ability. Sayagyi told him that he had given so much service in various areas including acting as Sayagyi’s interpreter for the Hindi speaking meditators. Sayagyi assured him that along with other things, all his service had earned him many p±ramis and that it would give him immense strength. And this is what Goenkaji discovered when he started teaching.

Dhamma Service is Essential for Progress on the Path of Dhamma

Goenkaji explained that the service one gives at Vipassana courses or centers actually helps one’s progress on the path.The volition to give Dhamma service is a natural outcome of one’s progress in Dhamma. Without Dhamma service, one’s practice remains weak. 

Dhamma service affords one an opportunity to practice, in a conducive atmosphere, what one has learned while sitting a Vipassana course. One learns to serve without ego and to deal with students on the courses and with co-workers with love and compassion. One spends time with other meditators and thus one gets good Dhamma company. One’s understanding of Dhamma deepens. One gets the opportunity to clarify one’s doubts. And most importantly one gets so much sympathetic joy seeing students on the courses meditating so seriously to come out of their misery. What could be a greater joy than to see a student join a course with so much melancholy on the face and then to see his/her face glowing with joy at the end of the course.

A few years ago, Goenkaji had said that ideally one should join at least one ten-day course and serve at least one ten-day course every year. However, one may serve even part time or one may come for a day or two to help the upkeep of the center. One may serve as a host of a group sitting or one may give service in managing one-day courses. There are many ways to serve!

Day Hundred and Ten (July 28) (Dhamma Suttama, Quebec, Canada)

To Ask Questions About Dhamma

The one-day course at Dhamma Suttama offered one more opportunity for meditators in Quebec to come to the center. Since there is limited accommodation many drove for hours to get to the center and then went back home in the evening.

Goenkaji’s morning again started with a flurry of interview appointments. Two journalists from a major French daily in Quebec came to interview Goenkaji. Then Goenkaji went to the tent that functioned as a larger meditation hall during his visit. He answered questions from students.

In the evening he again gave private interviews before going to the meditation hall tent where he talked to the trustees and assistant teachers.

He emphasized the need to expand the capacity of the center as demand is growing. He looked around the center and gave guidance on how to expand.