(The following questions were asked during the first course for adolescents at Dhamma Giri from 12 to 19 April, 2004 They have been translated and adapted for the Newsletter.)

Question: I get sensations on some parts but I don’t get sensations on many parts of the body.

Goenkaji: If you cannot feel sensations in some parts, there is no need to worry or to feel disappointed. Wherever you don’t get sensations, stop there for a minute, or at the most for two minutes. If there is still no sensation and if it is a covered part, feel the touch of the cloth; if it is an uncovered part, feel the touch of the air, the touch of the atmosphere. Just be aware of whatever you can feel at such parts.

As you continue to work in this way, you will start to feel the natural body sensations. There should be no disappointment; just accept the present reality as it is. If you cannot feel any sensation at this moment in this part, just accept, “There is no clear sensation here. This too is impermanent; this will also change.” Then your mind will remain equanimous.

Question: You said that we should try to be aware of sensations all the time. What should we do after returning home? Besides the morning and evening sittings, when can we meditate?

Goenkaji: Once you go home, you need not meditate throughout the day. During the course, we learn to develop continuity of awareness to sharpen the mind. At home, you need to practise meditation only in the morning and evening.

While working, your entire attention should be on your work, so that you do it successfully.

However, if you have some free time, try to be aware of sensations or respiration with open eyes. In this way, you can make best use of your time.

Question: If some people don’t benefit from Vipassana, what could be the reason? Should they do another Vipassana course?

Goenkaji: If someone doesn’t benefit from Vipassana, there can be only two reasons.

The first reason is that one does not continue the meditation practice after going home. If you learn physical exercises or pranayama but don’t practice it after returning home, how will these exercises or pranayama benefit you? Similarly, if one completes a course but does not practice in the morning and evening, one will not gain any benefit.

The second reason is that one practices morning and evening but does not practise properly. Out of ignorance, one starts playing the game of sensations. What does it mean to play the game of sensations? It means that one meditates with the aim to get rid of unpleasant sensations and to obtain pleasant ones. Whenever there are gross unpleasant sensations, one feels disappointed and one reacts with aversion to these sensations. Whenever one gets a flow of subtle sensations throughout the body, one is overjoyed and reacts with craving towards these sensations.

This is what we do in daily life: we become happy when we like something and become agitated when we don’t like something. We are reinforcing the same pattern of craving and aversion, this time towards the sensations. This means that one has not understood Vipassana. One should understand Vipassana properly and then practice it to get the real benefit.

Question: Will all saṅkhāras [mental reactions] give the same results?

Goenkaji: Oh no, not at all! How can they be the same? The result will be of the same kind and the same strength as that of the saṅkhāras. Broadly, these saṅkhārās are of three types.

The first is similar to drawing a line on water. As soon as the line is drawn, it disappears. We draw the line, it disappears; we draw another line and that also disappears. Saṅkhāras of this type arise and pass away without causing much impact because they disappear almost immediately.

The second type of saṅkhāras is similar to drawing a line on sand. If the line is drawn in the morning, it disappears by the evening due to the blowing of the wind or some other reason. However, it remains until the evening. Therefore, this type of saṅkhāra can cause some trouble but it will end soon.

Finally, there are saṅkhāras similar to drawing a line on a stone with a hammer and chisel, which are so deep that they don’t disappear even after many years. The result of such deep saṅkhāras will also be very powerful. These deep saṅkhāras result in future rebirth and cause great trouble.

Question: You mentioned that we should choose a job or profession, which causes no harm to others. But the social system today is based on cheating and corruption. How is it possible to avoid corruption?

Goenkaji: It is unfortunate that there is so much corruption and dishonesty in this country. However, this does not mean that we too should become a part of it. We should follow the example of the lotus that grows in mud, in water, but rises above the water. Not a single drop of water can stick to it.

Similarly, we have to live a pure life in spite of living in a corrupt society. Whatever work we have to do, we will do it honestly. It will be difficult because the entire atmosphere is unfavourable. This is exactly what you are learning here.

No matter how unfavourable the situation, you are your own masters: the masters of your mind, the masters of your future. You can create a good future for yourself. You can create heaven for all instead of hell.

Therefore, however tough the situation, we will not commit any unwholesome deed, and automatically, Dhamma will start helping us.

Vipassana in Turkey