SYNOPSIS ON

A STUDY OF

The Effects of Vipassana Meditation on

Adolescent’s Well-being

By

Mrs. Bela
ENROLLMENT No: **

REGIONAL CENTRE: Mulund

MPCE- 25

(COUNSELLING PSYCHOLOGY)

NAME OF THE SUPERVISOR

Indira Gandhi National Open University

March 2017

Introduction

Adolescence has always been a very delicate time in the human life course. It is a time of
physical, hormonal, neurological, and social change which can severely impact an adolescent’s
behaviour and mental functioning.; They are now objectively critical and yet, not complete,
mature adults. They are on the threshold of becoming adults, at the junction between childhood
and adulthood, hence this transition period is very important. It is a very important stage. It is a
period of growth and development wherein the direction of self-development needs to be
channeled carefully and firmly. The seeds for the formation of a stable personality structure can
be best laid at this stage of life.

Unfortunately, mental illness and risk-taking behaviour are both factors that escalates sharply
during this time. Young people experience social transitions as they enter different schools and
apply for their first job and physical transformations as they begin their growth into adulthood.
They also undergo a sharp increase in neural development in various regions of the brain
affecting adolescents’ mental capacities, including heightening sensitivity to reward stimulus and
stress. The adolescents’ highly reactive stress response makes young people vulnerable to
developing a mental illness. The pressure of school, meeting expectations of parents and teachers
and planning out a career for themselves puts them under considerable strain and tension. These
conditions are more often imposed upon them by adults. Added to this is the adolescents
experience of his own intense feelings of joy, sorrow, fear, love, disappointment and anger.
Relationships with friends are of utmost importance and success or failure in these interactions
weighs heavily on them. They have to go through formal education in these formative years and
at the same time need to develop theirself-confidence and a sense of personal identity.Often their
minds are a turmoil of excitements, hopes, expectations, anxieties and fantasies. The rate of
depression among adolescents is typically high. Their mood swings lead to agonizing periods of
self-doubt. Virtually at no other time in life is there more a need for a mind training that, without
denying or seeking to judge or repress a single feeling or emotion, can settle the individual into
acalm and relaxed state. Many psychological problems in adulthood are sown during childhood
and adolescence, making the individual less productive and less creative. A lack of education in
mind training at this stage has resulted in most adolescents developing bad mental habits.

Mind training is particularly important in this period because bad mental habits tend to persist
when one grows up. Many interventions have attempted to reduce adolescent risk-taking and
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prevent mental illness, with very few succeeding. However, mindfulness meditation is one
intervention that has yielded positive results. Meditation is stereotypically thought to be a
spiritual tradition engaged in only by those of practicing religions. However, much of meditation
does not involve any kind of religious beliefs, but purely mental exercises in which anyone can
participate and reap the benefits of. There are many different types and definitions of mediation,
but here the focus on is Mindfulness mediation. Also known as Vipassana meditation.Vipassana
means to see things as they really are, is one of India's most ancient techniques of meditation. It
was rediscovered by Gotama Buddha more than 2500 years ago.Vipassana Meditation is an
ancient method of gaining wisdom by insight - looking at the interaction of one's own mind and
body. It is a logical process of mental purification through self-observation. Taught in seven day
residential courses, the practice of Vipassana, which means 'seeing things as they really are,' has
benefitted people from every class, race, religion and continent due to its non-sectarian
nature.Vipassana Meditation is an ancient method of gaining wisdom by insight - looking at the
interaction of one's own mind and body. It is a logical process of mental purification through
self-observation.

It is traditionally a Buddhist practice, but has recently been westernized into what is now called
Mindfulness meditation. This form of meditation emphasises on a strong focus on the flow of
breath- how it feels at the nostrils, through the airway, into the lungs and back out- while at the
same time keeping a “bare attention” on senses and thoughts that drift through the mind. The
traditional Vipassana meditation goal is to reach ‘enlightenment’ or self-transcendence, today
this technique is used for gaining mental and emotional awareness and control, which in turn
generates many positive differences in one’s everyday life.

Vipassana meditation for youngsters between the ages 15-19 years has been observed to help
them deal with the “storms and stresses” they face in the tumultuous growing adolescent years.
continent due to its non-sectarian nature.

Many come to Vipassana late in their lives, wishing they had found this technique earlier
because it is so effective in learning the art of living peacefully

With this objective, a 7-day Vipassana course was designed for the adolescents and introduced
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in April 2004 at Dhamma Giri. Till then, the adolescents had access only to Anapana meditation.
With this first course, the gates to Vipassana were thrown open to this group. Since then, courses
have been held all over India, Myanmar and Nepal benefitting thousands of teen-aged boys and
girls.

The 7-day Vipassana courses are designed for young people aged 15 (completed) to 19 years.
Such courses are mostly conducted at established Vipassana meditation centers.

In this course, the technique of Vipassana Meditation is taught in 7-day residential courses
during which participants follow a prescribed Code of Discipline, learn the basics of the method,
and practice sufficiently to experience its beneficial results.

In 7-day courses, participants have to stay within the course premises for the entire duration of
the course. They are also expected to refrain from all kinds of religious practices or other
disciplines for that period.

There are three steps to the training. The first step is, for the period of the course, to abstain from
killing, stealing, sexual activity, speaking falsely, and consuming intoxicants. This simple code
of moral conduct serves to calm the mind, which otherwise would be too agitated to perform the
task of self-observation.

The next step is to develop some mastery over the mind by learning to fix one's attention on the
natural reality of the ever changing flow of breath as it enters and leaves the nostrils. By the third
day, the mind is calmer and more focused, better able to undertake the practice of Vipassana
itself: observing sensations throughout the body, understanding their nature, and developing
equanimity by learning not to react to them. Finally, on the last full day, participants learn the
meditation of metta-bhavana (loving kindness or goodwill towards all), in which the purity
developed during the course, is shared with all beings.

The entire practice is actually a mental training. Just as we use physical exercises to improve our
bodily health, Vipassana can be used to develop a healthy mind.

Of course, the results come gradually through continued practice. It is unrealistic to expect all
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problems to be solved in seven days. Within that time, however, the essentials of Vipassana can
be learned so that it can be applied in daily life.

The long term goal of the practice of Vipassana meditation is the complete purification of mind
wherein an individual is freed from all suffering. Not all youngsters are expected to reach this
goal by the practice of meditation. However, the practice has been observed to help one improve
his concentration, manage his anger and anxiety, increase his emotional stability and develop a
sense of identity. These are a few by products of meditation. The regular practice of meditation
can help a person to reach the final goal of total well-being, freedom from all suffering---
enlightenment. Unfortunately, in our present times, the by-products themselves (concentration,
anxiety and anger control) have become the major goals of meditation.

Many courses conducted for children between the age groups 8-15 years in India and some
places abroad have reported significant positive changes in their behaviour and emotional
stability. However there has not been any systematic study to establish the efficacy of the
technique and the benefits it can provide.

The present research is an attempt to find the results of vipassana meditation practice in
enhancing the wellbeing of the adolescents in a systematic manner through use of a wellbeing
questionnaire and observe the changes they undergo as a result.

The purpose of this research is

● To find out the efficacy of the technique of vipassana Meditation for adolescents

● To find out whether the meditation can bring about a positive change in the well being of
adolescents

This study attempts to examine the role that meditation can play in shaping the lives of
adolescents so that they emerge from this stage of development into fully functioning individuals
leading to their wellbeing. Life Satisfaction or wellbeing is the dominance of positive feelings to
the negative ones in the daily life and means to be good in different views such as happiness and
moral. Well-being involves generally the whole life of a person and all the aspects of life.
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 REVIEW OF LITERATURE

This is a relatively new area of research, and therefore there is a paucity of research studies.
Meditation research, so far has focused on an adult population and there have not been many
systematic and scientific studies on adolescents. The sources of research studies are from books,
classical test, research journals and on-line journals. Literature pertaining to mindfulness and
adolescents with externalizing behaviors show very positive outcomes overall. Various
researches incorporating anapana meditation programs into school curriculam has been shown to
improve academic performance, self-esteem, concentration, and behavior problems.

A number of studies have been carried out to investigate the effects of Vipassana Meditation on
various psychological factors. To assess the effects of Vipassana Meditation two study series
were conducted on inmates by Dhar P.L. (1994) in the Tihar Jail Delhi, under the support of the
Department of Psychiatry, AIIMS. Both the studies have been showing similar results.
Immediately after the course, the subjects were found to be less hostile toward theirs
environment and felt less helpless. The psychiatric patients total reported that improvement in
their anxiety and depressive symptoms. The subjects who were without psychiatric patients also
reported improvement in the form of enhanced well-being and a sense of hope for the future.
Their sense of separation from the mainstream, though unchanged immediately after the course
was found to be lower after three months. The follow-up evaluations at three and six month

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intervals revealed further improvement in many of these dimensions. Kochargaonkar, S.H.
(2005) was conducted a study

To investigates the effects of Vipassana meditation on Subjective Well-Being (SWB) and

Academic Performance (AP) of adolescents. The sample comprised of 100 adolescents, 50 girls
and 50 boys in two groups i.e. Experimental Group and Control Group. In this study the
researcher concluded that Vipassana Meditation had significantly affected the Subjective Well-
Being (SWB) and also contributed towards enhancement of Academic Performance (AP) of the
adolescents. Furthermore, it can be added herewith that Vipassana had similar effects on
Subjective Well-Being (SWB) and Academic Performance (AP) of adolescents irrespective of
their gender. Amulya Khurana and P.L. Dhar (2002) accomplished a study at Tihar Jail, Delhi.
The main purpose was to investigate the effects of Vipassana Meditation on Quality of life,
Subjective Well-Being, and Criminal Propensity among inmates of Tihar Jail, Delhi. They
concluded as the experimental (Vipassana) group's Criminal Propensity decreased and Subjective
Well-Being increased significantly as compared to control (Non-Vipassana) group. They further
suggested that the Vipassana Meditation has similar effects on Subjective Well-Being and Cri

Propensity of participants regardless of their gender. They also observed that the Vipassana
meditation could not effect on Life Satisfaction because of difficulty of life satisfaction
questionnaire. Ksamatsu and Hirai (1966) conducted research on Buddhist monks and they found
reduction in respiration, consumption of oxygen and pulse rate while growth in GSR rate due to
practice of Yogic exercises, they observed multiplicity in alpha waves in the brain of these
monks. Vanselow (1968) found that T.M. has reported to have practical therapeutic value in
relieving mental and physical tension.

Wallace (1969) found significant reduction in metabolic rate, changes in blood chemistry,
increase in skin resistance and a consistent pattern of changes in electrical activity of the brain
due to Transcendental Meditation (T.M.) practice. Allison (1970) attested a positive reduction in
respiration rate in the practitioners of Transcendental Meditation

Lovell-Smith (1982) concluded improved general physical and mental health, relief from
insomnia, decreased need for tranquilizers, and fewer headaches due to regular practice of
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Transcendental Meditation (T.M.). Badawi and Wallace (1984) mentioned electro-physiologic
characteristics of respiratory suspension periods during the practice of T.M. program.

Venerable Nyanaponika Thera (1962) indicates "the systematic practice of Anapana for a few
days, the concentration increases, and a natural calming and equalizing of the breath takes place.
As the breath is very intimately related to the mind, this leads simultaneously to a tranquilizing
of the mind-in fact, of the entire life-rhythm.

The practice of Vipassana consists of "feeling" the sensations throughout the body without any
reaction or evaluation whatsoever, thus developing equanimity at a very deep level. This is of
course more easily said than done, because our subconscious mind, which is constantly "feeling"
the body sensations, has the stubborn, recalcitrant habit of reacting to these sensations in a
particular manner. It habitually reacts to pleasant sensations with craving and to unpleasant
sensations with aversion, thus strengthening the mind's conditioned tendency to run after sensory
pleasure and to run away from pain. (VRI, 2003).

Vipassana meditation trains the concentrated attention to follow the mechanics of mental
processing in a detached fashion. This perspective of an observer allows the controlled release of
mental contents like craving and aversion, past and future in a seemingly endless stream of
memories, wishes, thoughts, conversations, scenes, desires, dreads, lusts and thousands upon
thousands of emotionally driven pictures of every kind-which rise to the surface of the mind and
pass away without provoking a reaction, while simultaneously anchoring one in concrete,
contemporary reality (Fleischman P.R., 1986). Since the mediator is at the same time deeply
relaxed, the whole contents of his mind can be seen as composing a "Desensitization hierarchy";
in this sense, Vipassana meditation may be natural global self-desensitization (Goleman
D.,1977).The mind is deconditioned with meditation altering the process of conditioning per se,
so that it is no longer a prime determinant of future acts (Goleman D.,1977); a refinement of
awareness occurs and one responds consciously to life situations thereby becoming free from
limitations which were forged by mere reactions to them. One's life becomes characterized by
increased awareness, reality-orientation, non-delusion, self-control and peace (Fleischman P.R.,
1986). Such a person attains a state of inner and outer calmness and is able to make quick

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decisions, correct and sound judgment and concerted effort-mental capabilities, which definitely
attribute to success in contemporary life.

Dhar P.L. (2003) indicates that "The practice of Vipassana consists of "feeling" the sensations
throughout the body without any reaction or evaluation whatsoever, thus developing equanimity
at a very deep level. This is of course more easily said than done, because our subconscious
mind, which is constantly "feeling" the body sensations, has the stubborn, recalcitrant habit of
reacting to these sensations in a particular manner. It habitually reacts to pleasant sensations with
craving and to unpleasant sensations with aversion, thus strengthening the mind's conditioned
tendency to run after sensory pleasure and to run away from pain".

"The technique of Vipassana is a simple, practical way to achieve real peace of mind and to lead
a happy, useful life. Vipassana means "to see things as they really are"; it is a logical process of
mental purification through self-observation. " (VRI, 2003)

"The technique of Vipassana is a path leading to freedom from all suffering; it eradicates the
craving, aversion and ignorance which are responsible for all our miseries. Those who practice it
remove, little by little, the root causes of their suffering and steadily emerge from the darkness of
former tensions to lead happy, healthy, productive lives." (VRI, 2003)

"Vipassana enables us to experience peace and harmony: it purifies the mind, freeing it from
suffering and the deep-seated causes of suffering. The practice leads step-by-step to the highest
spiritual goal of full liberation from all mental defilements". (VRI, 2003)

Usha Modak (2003) One student reported that during his stormy adolescent years he had acute
differences of opinion with his parents. He left his parental home in great anger, never to see
them again. He had not seen them for nearly ten years in spite of their several attempts to contact
him. When he came for a Vipassana course, his ego began to dissolve and he began to perceive
his own shortcomings. He felt extremely miserable, but was able to consider his parents' point of
view. He was able to see the situation from different angles, and not only through his coloured
glasses. He decided to write to his parents and tell them of his whereabouts, return home and talk
it over with them'.
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Dr. J. N. Nichani (2003) indicates that 'as one gets more and more established in the practice of
meditation, there are fewer mental problems, and even psychosomatic disorders like
hypertension, peptic ulcer, irritable bowel syndrome, asthma and eczema get ameliorated.
Vipassana meditation, therefore, leads to better health and a happy, blissful mind. There is less
mental tension and confusion, and with such a clear and calm mind, one is able to deal easily
with one's problems, thus living a merry and joyful life'.

Usha Modak (2003) indicates that 'apart from the purification of the mind, which is the primary
goal of the technique, the mediator also experiences gains at the physical and psychological
level. Many common ailments such as hypertension, headaches, ulcers, acidity, etc., are very
often psychosomatic. These are automatically cured as a by-product of the cleansing process of
Vipassana'.

Usha Modak (2003) further indicates that 'many students who practice Vipassana regularly, keep
reporting that their concentration, memory and ability to grasp the material they read has
improved tremendously. One student who had given up his college studies midway and was on
tranquilizers is now free of pills. He went back to his studies and has now completed them'.

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 SIGNIFICANCE OF THE STUDY

Adolescents are the future of country and world. But with recent increasing demands of time and
intense completion this tender age is burdened and extremely stressed. Now, as a student, it is
possible that some of them may get very nervous. They might have studied the text and have
understood their lessons well. But during examinations, they may become nervous and forget
everything and many of them even can't give the right answers. They may get very low marks or
even fail the exam. Which in turn might affect their self-esteem. Again, one often becomes
nervous in stressful situations such as meetings with seniors. They are unable to face the
situation properly.

When mind is agitated and confused, the capacity to understand the subject decreases. The
teacher is teaching a particular subject or you are reading a book but your mind is so confused
and clouded that you can't understand it properly.one keeps reading it again and again but you
are still not able to understand.

In the same way, when dealing with any situation and if the mind is very wild, very agitated,
sometime adolescents can't take proper decisions.

There is another problem that arises quite naturally at this age. Passion arises, lust arises. This
lust may overpower teens and one may become a slave of this particular impurity. They may try
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to suppress it but the more you suppress it, the more agitated the mind becomes. Or you may
express it by taking a wrong action and then they feel guilty, again, becoming miserable. Facing
these and many more challenges are very stressful at this age so there is need of some positive
intervention to enable the adolescents deal with these challenges effectively.
Adolescent’s mind being relatively pure makes them amenable for training.

By introducing early adolescents to the technique of meditation, it is hoped to help them develop
good mental habits and strengthen it to assimilate the facts and figures that they will eventually
have to learn.

The technique of meditation is unique in that it is a resource to enhance ones’ potential and it can
become a healthy way of living. The forms of meditation may vary, but the underlying principle
remains similar. In that, wellness and health, whether physical or psychological comes from
within the individual. And when the individual is made strong from within, by the practice of
meditation, he learns to deal with external threats and dangers effectively.

The aim of this study is examine the role of vipassana meditation in shaping the lives of
adolescents so that they emerge from this stage of development into fully functioning
individuals. This research is a sincere attempt to find out the relationship between the vipassana
meditation technique and the wellbeing of the students to inspire young minds to follow the path
of meditation for enhancing their wellbeing.

LIMITATIONS OF THE STUDY

1) This research is limited to the adolescents of Mumbai city only.

2) This research is limited to the Vipassana Mediation only.

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 RESEARCH METHODOLOGY

Research Methodology is a way to find out the result of a given problem on a specific matter or
problem that is also referred as research problem. In Methodology, researcher uses different
criteria for solving/searching the given research problem. Different sources use different type of
methods for solving the problem. If we think about the word “Methodology”, it is the way of
searching or solving the research problem. (INDUSTRIAL RESEARCH INSTITUTE, 2010)

In Research Methodology, researcher always tries to search the given question systematically in
our own way and find out all the answers till conclusion. If research does not work
systematically on problem, there would be less possibility to find out the final result. For finding
or exploring research questions, a researcher faces lot of problems that can be effectively
resolved with using correct research methodology.

Objectives of the study

1. To find out the efficacy of the technique of vipassana Meditation for adolescents

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 2. To find out whether the meditation can bring about a positive change in adolescents
3. To study the impact of Vipassana Meditations on well-being level of adolescents

Hypothesis

H0 = There is no significant effect of vipassana meditation on well-being of adolescents

H0c = There is no significant effect of vipassana meditation on well-being of gender of

adolescents

Variables

Independent Variable: Vipassana Meditation

Dependent Variable: Well-Being

Sample

Sampling is the basic of any scientific investigation. Since in psychological research it is neither
practically neither expedient nor scientifically desirable to approach to the total population,
therefore technique of sampling is employed in which instead of every unit of population being
trapped only a part of population is drawn and studied. A sample is a subset containing the
characteristics of a larger population. Samples are used in statistical testing when population
sizes are too large for the test to include all possible members or observations. A sample should
represent the whole population and not reflect bias toward a specific attribute.

Sample Size

In the present study, a sample of approx. 100 adolescents, both boys and girls, (15-17 years) will
be selected will be from Mumbai. Due to paucity of time and limited scope of the study, the
sample will be selected on the basis of convenience. From the above mentioned sample size,
approximately 50 adolescents will be allocated randomly as experimental groups which will be
exposed to Vipassana meditation at Dhamma Sarita at Khadavali, Maharashtra, and the balance
50% will be assigned as the control group.

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Data Collection

There are two ways of collecting data for any research.

a. Secondary Data
b. Primary Data

Secondary Data refers to the data collected by someone other than the user. The data is already
available and analyzed by someone else.

Common sources of secondary data for include research articles in Journals, books, reports,
information collected by government departments, organizational records and data that was
originally collected for other research purposes.

Primary data is the data collected by the investigator by conducting the research. It is obtained
directly from first hand sources by means of surveys, questionnaires, experimentations and
observations and not subjected to any processing or manipulating the information.

Primary Data will be collected from subjects selected in the sample with the help of tools on the
basis of questions or hypotheses stipulated for the research study. The researcher will collect the
data from the selected subject with the help of tool selected for the research study. The
researcher decided to go personally to different secondary schools for collecting data because
data collection is a procedure which requires meticulous care and deftness.

Procedure

Keeping in views the objectives of the present study, the researcher will collect the data with the
prior permission of the parents of the subject and Vipassana Meditation center. Before
administering of tools, the requisite number of adolescents will be selected conveniently. From
the above mentioned sample size, approximately 50 adolescents will be allocated randomly as
experimental groups which will be exposed to Vipassana meditation at at Dhamma Sarita at
Khadavali, Maharashtra, and the balance 50% will be assigned as the control group.

Phase I
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All the selected subjects, both for experimental and control group, will be administered on
General Well-Being Scale (GWBS) by National Center for Health Statistics. Both the groups
will be tested for their well-being level. Before administering the scale, researcher will give the
instruction regarding filling up the scale by reading out loudly and clearly to the subject.
Thereafter the subjects will be asked to respond the items in the questionnaire.
Phase II

Experimental group will undergo for vipassana meditation at Dhamma Sarita at Khadavali,
Maharashtra, for one week and there will be no mediation to the control group. The meditation
will be given by the experts under the guidance of the researcher.

Phase III

In this phase after an interval of one month, post vipassana mediation, tests on well-being will
again administered (Post-test) on both groups (Experimental and Control) to discover any change
in the well-being levels of adolescents boys and girls.

Tools and Techniques:

For the collection of data it is necessary to adopt a systematic procedure. For every research
there is need for specific instruments to explore new fields. The instruments that are employed to
gather new facts or to explore new fields are called ‘tools’ and the manner in which procedure is
executed is called ‘technique’.

The researcher will use the General Well-Being Scale (GWBS) by National Center for Health
Statistics to conduct this research topic on the adolescents (subjects) of age 15 – 17 years of
Mumbai. There are total 18 questions are there in The General Well-Being Scale.

The following instructions will be given to the subjects:

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 a) Kindly write your details like name, gender and age on the test paper
b) Answer all the given questions and do not miss on any.
c) You will be judged on a scale of 0 to 5 for the given 14 statements and 0 to 10 for 4
questions
d) Choose the answer that best describes how you have felt and how things have been going
for you during the past month
e) Kindly tick the correct answer
f) Time limit will be given 5-10 minutes for this test.

Scoring

After data collection, all the points will be added for the answers chosen by the subject, and final
score will be find out. The minimum score for the test is 0 and maximum is 110.

81–110 Positive well-being

76–80 Low positive

71–75 Marginal

56–70 Stress problem

41–55 Distress

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26–40 Serious

0–25 Severe

Data Analysis

According to the nature and complexity of the study, to test the various hypotheses based on
objectives of the study, different statistical techniques have been used.

1. Descriptive statistics like Mean and Standard Deviation will be used to ascertain the nature of
distribution of scores and variability on all the variables.

2. Inferential statistics like t-test and paired t-test will be used to measure the difference between
two groups and paired t-test to measure the difference between the pairs of scores.

'T-Test’s an analysis of two populations’ means through the use of statistical examination; a t-
test with two samples is commonly used with small sample sizes, testing the difference between
the samples when the variances of two normal distributions are not known. A t-test looks at the t-
statistic, the t-distribution and degrees of freedom to determine the probability of difference
between populations; the test statistic in the test is known as the t-statistic.

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