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Tathagata Meditation Center

daniel.rizzuto — Tue, 08 Jul 2008 13:41:01 CDT

Name of Center: Tathagata Meditation Center (TMC)

Address: 1215 Lucretia Ave., San Jose, CA 95122

Phone Number: 408 294-4536

Website: http://www.tathagata.org

Tradition(s): Theravada - Burmese

Technique(s): Vipassana (Mahasi Style)

Teacher(s): Beelin Sayadaw (abbot), Sayadaw U. Pandita, Sayadaw U Jatila, Sayadaw U Kavinda, ...

Cost: Mandatory Donation $25 a day

Accommodations: Shared Dorm Room, Shared Bathroom & showers

Facilities: Single meditation hall recently rebuilt. Walking meditation in the main hall or on the sidewalks outside.

Physical Setting: Located in San Jose, California (San Francisco Bay Area). There are some street and city sounds however they are not excessive or overly disturbing

Food (Vegetarian/Vegan/etc.): Vegetarian usually with vegan selections marked. Most dishes are Vietnamese or Thai and quite good.

Retreat Length(s): weekend retreats once a month, 14-21 day retreats 3 times a year and one 45 day retreat each year in May

Typical Schedule:
4:45 AM Wake Up
5:00 AM Sit
6:00 AM Breakfast
7:00 AM Free time
8:00 AM Sit
9:00 AM Walk
10:00 AM Sit
11:00 AM Lunch
12:00 Free time
1:00 PM Sit
2:00 PM Walk
3:00 PM Sit
4:00 PM Walk
5:00 PM Dharma Talk
6:00 PM Walk
7:00 PM Sit
8:00 PM Walk
9:00 PM Sit & Metta Chant
10:00 PM Bed

Issues of Taboos around attainment, real practice, disclosing insights, etc.:
Some teachers basically recite The Progress of Insight in their talks but within interviews the primary focus is on noting moment by moment experience and not what attainment the student has. Once the Sayadaw confirmed I was experiencing Vipassana Jhana and was in Knowledge of Arising and Passing away but mostly the focus is on "what did you experience?" and "how did you note it?"

Issues of Rites/Rituals:
Bow 3 times when entering and Leaving the meditation hall
Bow 3 times when entering and leaving teacher interview
8 Precepts

Issues of Proper Dress: None specified however modest unrevealing clothing is assumed

Issues of Etiquette:
Allow teachers to leave before leaving the meditation hall at the end of a sitting

Issues of Language:
No issues at the retreat I attended, however I suspect the 6 weeks Sayadaw U Pandita retreat each year has a translator.

Strengths:

No Nonsense Intensive Mahasi Practice
Only Mahasi based retreat center in the US
Excellent Food
Moderate climate
Minimal Boomeritis (new agers)
8 precepts

Weaknesses:

Minimal Integration Guidance
8 precepts (depends on who you ask whether this is good or bad)

Other Comments:
Supported by the local Vietnemese community and generally prefers to stay smaller and more contained. Most yogi's are from the area.

Overall Impression:
Excellent place to make good Insight progress using Mahasi technique without leaving the US

Worthy of recommendation on the Dharma Overground?
Yes. With the emphasis on noting, continuous mindfullness and progress, TMC is a solid center for goal-oriented practice in the US while avoiding the New Age crowd.

Chom Tong Insight Meditation Center (Chaing Mai, Thailand)

joebob333 — Fri, 04 Jul 2008 12:33:07 CDT

Name of Center: Chom Tong Insight Meditation Center

Address and Directions: Tambon Ban Luang, Amper Chom Tong, Chiang Mai 50160 (60 km South-West of Chiang Mai city). The easiest way to get there from Chiang Mai city is either by blue bus from South (Chiang Mai) Gate or Chiang Peuak bus station or a yellow songtaew (also from Chiang Mai Gate). Buses go directly from NE bus terminal, Bangkok, to Chom Tong Meditation Center every evening.

Phone Number: (66) 053-826-869. Please make reservations as the temple is sometimes full. Best to arrive in the afternoon from 1:00-3:00pm as the office is closed for lunch and you will have to wait until it reopens.

Tradition(s): Theravada

Technique(s): Satipatthana Vipassana (Insight Meditation based on the 4 Foundations of Mindfulness) in the tradition of Ven. Mahasi Sayadaw's teaching. Equal parts walking and sitting meditation with mindfulness/awareness using mental noting. Temple emphasizes developing momentary concentration paired with mindfulness. New instructions on most days of practice. This is a difficult retreat by most meditators standards. "Goenka is a vacation compared to this" was one yogi’s comment recently.

Teacher(s): Achan Tong, the Abott of the temple and widely regarded as the greatest Vipassana master in Thailand, still gives basic instructions and teaches at various times of the year (with the help of a translator). He has kindly set up an International section at the temple so that meditators can receive teachings in English. The head of the International section is Thanat Chindaporn (Thai). He is supported by Kate Chindaporn (American), his wife. Thanat and Kate each have over 20 years experience teaching Ajahn Tong's method to international students. Thanat and Kate are supported by many experienced teachers from from Canada, USA, Germany, and South Africa.

Cost: By donation.

Accommodations: Each meditator is provided with an individual hut or kuti. The kutis have wood or tile floors, screens, a fan, western toilet, running water, showers. White clothes, blankets a pillow and a mattress are provided by the temple.

Facilities: Wat Phradhatu Sri Chom Tong Voravihara is a Royal Historic Treasure, and contains the Holy Dakkhinamoli Buddha Relic; legend has it that the Lord Buddha came to teach the people on the hill near the monastery. Special ceremonies are held at different times during the year to wash the relics. The temple is spread out over 20 acres, rapidly expanding into surrounding rice fields. Parts of the temple are quiet and tree covered, other parts can be noisy at times. Ther are several meditation halls, one specifically for Western students, and new facilities exclusively for Western students

Size: 100 or more Thai meditators and 8-10 Western students on average.

Physical Setting: The retreat center is in Chom Tong, a medium size Thai village at the base of Doi Inthanon, the highest mountain in Thailand. The surrounding town has many Western conveniences, market, internet shops, 7-11 for meditators to buy supplies or make travel arrangements on the way into or out of the temple.

Food (Vegetarian/Vegan/etc.): There are two meals a day, breakfast and lunch. Food is served cafeteria style and is usually traditional Thai food. Breakfast is usually a soup or noodle dish. Both vegetarian and meat meals are available for breakfast and lunch. Meditators can take any type of liquid after noon (juice, milk, honey, yogurt etc.). For special dietary needs, help can be sought by the foreign department, and generally soy milk is offered as a gift in the evening.

Retreat Length(s): The Basic Course is around 21 days. Subsequent retreats are for the standard 10 days.

Typical Schedule: Wake up at 4:00am go to sleep at 10:00pm. There is very little group meditation. Meditators are expected to observe the eight precepts, meditate throughout the day and report to their teacher every day. Teachers may suggest more or less time meditating depending on the meditators conditions.

Issues of Rites/Rituals: Respect and adherence to Thai cultural values. Showing respect to Ajahn Tong if seen in the temple or on the grounds. Prostrating while entering and leaving the temple, and while reporting to monks. Opening and closing ceremonies to take 8 precepts on entering and 5 precepts on leaving.

Issues of Proper Dress: Loose white clothes, long pants, minimum revealed skin and sandals/flip flops. Clothes are available in the village or from the temple.

Issues of Etiquette: Theravada based etiquette as well as respect for Thai cultural norms. Meditators are expected to follow the 8-precepts. There is no noble silence but as little speech as possible is emphasized. Suggestions are made to get the most out of the practice but in the middle way with loving kindness. Meditators may be asked to leave if it appears they are not serious about their practice or are going against teachers' suggestions repeatedly.

Issues of Language: Courses are taught in Thai or English, there are also basic instructions printed in other European languages, and frequently foreign assistant teachers, monks, or nuns who speak multiple languages if needed.

Openness of Discussion: While on retreat meditators must report at least once a day to their teacher but the teacher is available for additonal consultation to support their practice. The meditation pratice itself is regarded as the real teacher and reporting usually revolves around technique of walking and sitting meditation and the conditions that arise from the practice. The Thai teachers are usually more strict and structured and discussion is purely about conditions of the practice.

Conduciveness to Practice: A good environment for serious meditators with discipline. Practice in the meditation halls or on your own in your house.

Openness about Hardcore Practice: Depends on the instructors. Serious students are welcome to stay as long as space is available, after a few retreats and as rapport grows with instructors, there are more opportunites for discussion.

Issues of Taboos around attainment, real practice, disclosing insights, etc.: No specific taboos but teachers ask meditators not to discuss their meditations conditions with each other as thisoften leads to comparing, doubt and confusion. Students usuallyignore this suggestion. Students are encouraged to discuss everything that arises during their meditationwith their teacher.

Health Issues: Vipassana in general and this type of intensive practice can exacerbate underlying and exisiting medical and psychological conditions. Anyone suffering from either medical or psychological conditions would be better off with a more Western centered facility and method of meditation.

Problems?: The most common challenge is students coming with expectations of achieving something other than insight i.e. wanting to learn to relax or switch off, or learn buddhism. Other challenges are attachment to concentration and therefore difficulty adapting to mindlfulness/awareness. The temple is quite big and noisy, with more than 100 monks/novices and 80 nuns plus a majority of Thai meditors so meditators who dream of quiet, peaceful meditation center are quickly in for a rude reality shock. Effort, plus a good sense of humour and "I don't know attitude" are useful.

Adyashanti at Asilomar Retreat Center

vjhorn — Fri, 27 Jun 2008 12:50:03 CDT

Name of Center: Adyashanti at Asilomar Retreat Center

Address: Asilomar is in Pacific Grove, CA--need to contact per below, not Asilomar

Phone Number: 408-299-0201

Website: www.adyashanti.org

Contact Email: go to http://www.adyashanti.org/

Tradition(s): Combination of American Zen, Neo-Advaita, and other things.

Technique(s): Adyashanti has a handout called True Meditation.

Teacher(s): Adyashanti

Cost: $325.00 for 5 day retreat not including lodging

Accommodations: You must pay for your lodging with Asilomar 60 days prior to the retreat. They have shared rooms--very comfortable and nice rooms. The cost for lodging is $465 for a shared room, up to $970 for a single room. There is very limited availability for a single room.

Facilities: The meditation hall, the dining hall and sleeping quarters are all in separate buildings. There is handicapped accessibility, and assistance. Asilomar is located on 107 acres of State Park land, very spacious, excellent walking paths, an outdoor pool, large dining halls, and separate buildings for lodging.

Physical Setting: The meeting hall has chairs for sitting, although they are nicely spaced from each other. If you want to meditate on the floor you need to sit in a chair on the outside aisle, and put your zafu under the chair when you leave. Some folks set up their zabutons and zafus in the back, but then you would not be able to see Adyashanti very well during satsang.

Food (Vegetarian/Vegan/etc.): If you have food allergies, when you arrive, you are to visit the Head Chef. He has you fill out a form with your preferences. They put a little dot on your necklace card which indicates your need for special request. The chef and the entire kitchen staff went to incredible lengths for folks to accommodate a huge variety of needs. The staff was consistently sincere and did an excellent job in my opinion.

Retreat Length(s): 5 and a half days

Typical Schedule:

7:30 Silent Sitting (The meditation hall opens at 6:30, so you can arrive early; open all day.)

8:10 Breakfast Break

10:00 Satsang

12:00 Lunch/Break

2:00 Silent Sitting

2:40 30 Minute Break

3:10 Silent Sitting

3:50 30 Minute Break

4:20 Silent Sitting

5:00 Break

6:00 Dinner

7:00 Satsang

8:45 15 Minute Break

9:00 Silent Sitting

9:30 Break

10:00 Lights Out (Meditation hall closes.)

Issues of Taboos around attainment, real practice, disclosing insights, etc.: This is in silence (no gesturing or notes either) so there is no disclosing anything unless you are having a very hard time and need to see the retreat leader, or you get a chance to talk with Adyashanti. He seemed very open to different practices, and he stayed with each person until they felt they had what they needed. It was noted by Adya that about 50% of the folks at the retreat in 4/08 were having a first time experience on retreat and with Adyashanti, so there was a real openness, an innocence and interest among the group.

Issues of Rites/Rituals: It is asked that you bow to your chair/cushion before you sit , and that you stand and bow together at the end of the meditation session, but it is also clear that you do not have to do so. It is asked that you stand and wait for Adyashanti to leave the meditation hall after satsang.

Issues of Proper Dress: They prefer non-distracting clothing, must wear pants, no shorts allowed in the hall.

Issues of Etiquette: Bowing is invited and not required, Adya was open to people doing what they wished. Also, if you are late for the start of a meditation session or satsang, you are not allowed into the hall until the next scheduled event. Also, if you leave to go to the bathroom, you may not be allowed back in until it is over.

Issues of Language: All in English. There were several large speakers, so everyone could hear well.

Health Issues: None.

Logistical Issues: There are car pools from Adya's web site to help with getting a ride there from the airport. There is excellent carpooling facilitation at the end of the retreat. There is shuttle service from San Jose airport for about $100.00 round trip.

Strengths: The area is beautiful, the food was excellent. Walks along the ocean beach are refreshing. The questions during satsang were helpful to see how others are having similar experiences, very affirming that way for a first retreat. Adyashanti was very clear and helpful to folks. If you want to stay seated and continue to meditate during breaks, there is no problem with this. The container was kept very well and supported by all the staff for silence. The guided meditation sessions in the middle of the afternoon were helpful.

Weaknesses: There is a lottery to get into these retreats, you must sign up about 8 months in advance. You are notified fairly quickly, about a week to two weeks later as to whether or not you got in, but it isn't a sure thing. Also, whether or not you get a chance to ask a question to Adya is also like a lottery since there are over 300 people there at Asilomar. (At Mount Madonna, and some other sites, I've heard there are fewer folks.) There is really no one to check in with during the week, be prepared for that.

At Asilomar, there are other retreats (as in my case a meeting of the state patrol) going on at the same time, so you may run into folks who didn't see your necklace or understand what a silent retreat is like. It's a more open environment, not like a monastic setting. Also, remember it is only a short retreat so just as --in my case--you experience deep insight you might feel concerned about getting right back into your regular schedule.

Other Comments: I'm glad I went a day early to get settled, because they can book over 300 people for this retreat, along with some staff. So, there are long check-in lines on the first day which I totally alleviated. On the check-in day, I checked in with the staff at the end of the check-in time, and went straight to the front of the line.

I felt safe and happy to be there even though I went through a lot. I made a good deal of progress there by following instructions, (particularly the Noting Practice Instructions from Daniel Ingram's web site), being open and remembering what I had gone there for.

Overall Impression: A good first one week retreat experience, a good one for beginners; and if you like Adyashanti and enjoy him; and for those who have been on many retreats--you can certainly tailor the experience to meet you needs, it is flexible enough for that too.

Worthy of recommendation on the Dharma Overground? Yes.

Jack Kornfield

vjhorn — Fri, 27 Jun 2008 12:42:06 CDT

Name: Jack Kornfield

Tradition(s)/Lineage(s): primarily, Ajahn Chaa (Thai Forest tradition) & Mahasi Sayadaw (of Burma)

Contact info/home base: www.jackkornfield.org & www.spiritrock.org

Context of your contact with them: I have spent close to 2 months on retreat with Jack, as has my wife, and have interviewed with him a couple of times. My wife has had more personal contact with him, having interviewed with him at least a dozen times. My review is based on both of our personal interviews with him, his written material, his talks while on retreat, and his answers to public questions.

Strengths: Jack has a vast knowledge of the traditional Buddhist meditative path, having spent many years as a monk and on intensive retreat. His scholarly understanding of the path seems extremely solid, and his ability to integrate contemplative experience with theory is unparalled so far as I've seen. He also has a vast understanding of the human psychological side of things, and though he distinguishes between content and process, is able to switch between what he calls the "personal and universal" with extraordinary ease. I think this actually makes him an even better teacher than those who don't know how to engage with the psychological hang-ups that might be easily dealt with, and thereby allow someone to begin focusing on insight.

His style of teaching is very open and allowing, and he makes room for many practices/traditions/experiences in his teaching. That being said his interview style is very direct and technical at times, with extremely specific questions that dig into the bare sensate descriptions of experience, and focus the practitioner back onto the investigation of the moment, however it's arising. He also will often do guided meditations in which he verbally guides one into a process of open, accepting, and penetrating investigation. When I've done this process with him, I've often learned more about how to mediatate then with days of instruction and learning through trial and error.

In addition I would also mention that he often teaches with some of the most high-caliber teachers out there, especially Trudy Goodman. Especially on that annual month-long course, at Spirit Rock, that he often teaches, he appears to pick some of the deepest teachers in the insight tradition to join him, and it makes an incredible difference even if you aren't interviewing with Jack.

Finally, i would say that it seems clear that he has a significant amount of knowledge about the insight territory (from beginning to end), concentration states, as well as the powers and other psychic phenomonon.

Weaknesses: Though I don't think these qualify as "personal weaknesses" two things that you may have to deal with if you sit with Jack are that his retreats are often quite full, and sometimes difficult to get into if you don't register ahead of time, and that his personal time is often quite difficult to obtain. That seems to go hand-in-hand with his widespread popularity. That being said, it is amazing that he is both extremely popular and also extremely deep. That type of combination, in any field, seems extraordinary rare.

I would also mention that the style of his teaching is fairly loose and open. Though a specific technique of vipassana is taught on his retreats, it is not the Mahasi noting method per say, though it includes many elements of it. If you are all about the Mahasi method, you can absolutely do it with him, but don't expect everyone else around you to be doing the same. That being said, I think this perceived weakness can become a strength for those working on higher paths, whose practices are naturally becoming more open, and one can learn a lot about right effort including the ability to be a bit more open in the practice.

Issues of money, loyalty, power, taboos, religiosity, access, language, exploitation, etc: None that I've been exposed to, besides the issue of access being somewhat limited.

Overall impression: If you are going for stream-entry or any of the higher paths, I would highly recommend sitting with Jack. Of all of the teachers I've been exposed to, sat with, or learned from I have been most impressed with Jack. His years of intensive practice, sitting with some of the most skilled teachers of the 20th century, and the decades of teaching and personal integration, have almost certainly helped him become one of the most skilled teachers of our time. He is the real deal.

Worthy of recommendation on the Dharma Overground (i.e. are they into open, practical, empowering, straightforward dharma)? Asolutely, I would give him the highest recommendation possible. He teaches the most straightforward, empowering, realistic dharma of any teacher on the "insight circuit" that I've ever sat with. And if you don't have the opportunity to sit with him, I'd still highly recommend A Path with Heart and After the Ecstasy, the Laundry. He is one of the few teachers I know, besides Daniel, who is actively taking on the limited emotional range and limited possible action models of enlightenment.

The Samatha Jhanas

Hokai — Sat, 26 Apr 2008 10:52:51 CDT

Steps leading to jhana/dhyana
There are 9 steps in concentration training leading to shamatha (pali samatha) as explained in Alan Wallace's "The Attention Revolution." What follows is a brief overivew of this map with 9 steps, 6 powers, and 4 types of engagements featured in Wallace's handbook, with additional notes on terminology from different sources (such as "Mahayanasutralankara" and "Shravakabhumi" by Maitreyanatha/Asanga,"Bhavanakrama" by Kamalashila etc.).

	Step	What is achieved	Power by which that is achieved	What problem persists	Attentional imbalances	Type of mental engagement	Quality of the experience	Involuntary thoughts
1	Directed attention	One is able to direct the attention to the chosen object	Learning the instructions (skt. shruti)	No attentional continuity on the object	Coarse excitation	Focused	Movement	Flow of involuntary thought like a cascading waterfall
2	Continuous att.	Attentional continuity to a chosen object up to a minute	Thinking about the practice (skt. asaya)	Most of the time attention is not on the object	Coarse excitation	Focused	Movement	Flow of involuntary thought like a cascading waterfall
3	Resurgent att.	Swift recovery of distracted attention, mostly on the object	Mindfulness (skt. smrti)	One still forgets the object entirely for brief periods	Coarse excitation	Interrupted	Movement	Flow of involuntary thought like a cascading waterfall
4	Close att.	One no longer completely forgets the chosen object	Mindfulness, which is now strong	Some degree of complacency concerning samadhi	Coarse laxity and medium excitation	Interrupted	Achievement	Involuntary thoughts like a river quickly flowing through a gorge
5	Tamed att.	One takes satisfaction in samadhi	Introspection (skt. samprajanya)	Some resistance to samadhi	Medium laxity and medium excitation	Interrupted	Achievement	Involuntary thoughts like a river quickly flowing through a gorge
6	Pacified att.	No resistance to training the attention	Introspection	Desire, depression, lethargy, and drowsiness	Medium laxity and subtle excitation	Interrupted	Achievement	Involuntary thoughts like a river slowly flowing through a valley
7	Fully pacified att.	Pacification of attachment, melancholy, and lethargy	Enthusiasm (skt. virya)	Subtle imbalances of attention, swiftly rectified	Subtle laxity and excitation	Interrupted	Familiarity	Involuntary thoughts like a river slowlyflowing through a valley
8	Single-pointed att.	Samadhi is long, sustained without any excitation or laxity	Mindfulness, introspection, enthusiasm	It still takes effort to ward off excitation and laxity	Latent impulses for subtle excitation and laxity	Uninterrupted	Stillness	Conceptually discursive mind is calm like an ocean with no waves
9	Attentional balance	Flawless samadhi is long, sustained effortlessly	Familiarity (skt. paricaya)	Attentional imbalances may recur infuture	Causes of those imbalances are still latent	Effortless	Perfection	Conceptually discursive mind is still like a great mountain

* Coarse excitation: attention completely disengages from the medit. object. Medium exc: involuntary thoughts occupy the center of attention, while the medit. object is displaced to periphery. Subtle exc: Medit. object remains at center of attention, but involuntary thoughts emerge at periphery of attention.
* Coarse laxity: Attention mostly disengages from medit. object due to insufficient vividness. Medium lax: Object appears, but not with much vividness. Subtle lax: Object appears vividly, but attention is slightly slack.

Terms for nine stages from Daniel Brown's "Pointing out the Great Way" (on the stages of meditation in the Mahamudra tradition) with Skt. original terms used by the Indian master Asanga:

1. Directing	cittasthapana
2. Continuously directing	(cittapravaha)samsthapana
3. Resetting	cittapratiharana / (citta)avasthapana
4. Staying closely	cittopasthapana
5. Disciplining	cittadamana
6. Calming	cittashamana
7. Thoroughly calming	cittavyupashamana
8. One-pointedness	cittaikotikarana
9. Equanimity, balancing	samadhana

Stages of meditative stabilization
Usually classified as four states of absorption (jhana/dhyana, each having two levels of access and achievement) and four formless attainments (samapatti). Taken together and preceded by one level to cover the training in steps leading to full shamatha, they are listed as nine levels of meditative stabilization, as follows.

	Stage or ground (skt. bhumi)	Name in Sanskrit
1	gross sensory experience	kama bhumi
2	first stabilization	prathama dhyana bhumi
3	second stabilization	dvitya dhyana bhumi
4	third stabilization	tritya dhyana bhumi
5	fourth stabilization	chaturtha dhyana bhumi
6	sphere of infinite space	akashanantya ayatana bhumi
7	sphere of infinite consciousness	vijnananantya ayatana bhumi
8	sphere of infinite nothingness	akincanya ayatana bhumi
9	sphere of neither cognition nor absence of cognition * summit of existence	naivasamjna naasamjna ayatana bhumi * bhavagra

While "dhyana" and "samapatti" have very strict, technical meanings, "samadhi" is a much more flexible term, covering many different states and stages in development of wisdom, compassion, and intensity, plus different perspectives in awakened awareness.

It seems useful to note here, that not all schools emphasize separate shamatha training: whether the emphasis on vipassana in some Theravada lineages (using khaṇikasamādhi), or the inseparability of samadhi and prajna in Ch'an/Zen, or the nonduality of relative and ultimate in Vajrayana, this approach has had mixed results for those practitioners who ignore thesignificance of the gradual approach in which stable concentration - whatever the definition: momentary, access, or fixed - is essential and requisite for effective practice.

Just for example, here's an explanation from a contemporary Ch'an master, explaining stages of combining calm and insight to guide his students in a method that traditionally does not conceive actual stages:

"...relaxing the body and the mind must come first, beginning with mindfulness of breath. Eventually, one’s awareness expands to the totality of the body. As one proceeds with this practice, the body may start to dissolve. The felt sense of the body will start to be so subtle that it will hardly be perceived. After that, even the body disappears, but the external environment is still present and one’s field of awareness expands to include the immediate surroundings of the meditator. Then, the external environment can also be dissolved. The mind’s awareness becomes expansive and is not focused on particulars in the external environment. Gradually, the mind becomes unified with the external environment. At this time, this unified self, taking in all things in the environment, is doing the sitting. But even this unification, this stage of oneness, must be let go of, put down. When this oneness—the identity of the external environment with oneself—is put down, the great self is also dropped away. When the self drops away, that is precisely the[...] stage of maha-shamatha-vipashyana, the inconceivable realm."

Or, in another context, even more concise:

"...real progress is always gradual and involves stages. First, learn how to concentrate the mind. Through concentrated mind, you can further unify the mind. Then you can dissolve and melt away your unified mind to attain no-mind, or enlightenment. So these three stages-concentrated mind, unified mind, and no-mind-come through gradual and focused practice."

As we see, shamatha may be presented as an early stage of vipashyana, without even separating the two. So, talking of progress through stages, even when the analytical mode is pursued from the very onset, some concentration will have to build up untill reaching a stage of unification and non-distraction, which then serves as basis for advanced insight practice.

More notes to follow.

Zen and West

Hokai — Wed, 16 Apr 2008 17:58:51 CDT

Hi everyone,

our friend Stuart Lachs has produced a series of articles, the most recent of which is entitled "Zen Master in America: Dressing the donkey with bells and scarves". This one follows in the line of inquiry from previous papers and articles by Lachs, all of which can be found below in .pdf format for download. The focus is not on practice, or the doctrinal basis, but on institution and its pervasive influence on both practice and view. I recommend these articles as fine examples of spiritual authenticity, forged in longterm practice, combined with intellectual honesty through critical inquiry. But first, an intro to the articles by the author himself -

"I have been a Zen practitioner for roughly forty years. Many years ago I became interested in viewing Zen from a scholarly point of view as a way to explain the great disparity I witnessed between how the Zen institution claimed its leaders behaved and what I saw first hand. I was driven to understand what was happening and why, not out of a dry, academic interest, but rather, by the confusion, trouble and suffering that I and others were experiencing.

By luck, in the early 1990's, I met an academically-minded monk connected with Chinese Buddhism. From him, I was introduced to an academic view of the history of Zen that strongly contrasted with the more familiar history promulgated by the Zen institution. Needless to say, it was an eye opener that led to many exciting hours of study up to this day. Later, through a friend, I became interested in the sociology of religion and of institutions.

Looking at Zen through both the lens of academic history and the lens of the sociology of religion and institutions, I hope to show how Zen developed over time, and how it responded to historical settings and necessities. I will show how the institution that has grown up around Zen functions - as do most institutions - to promote and protect itself, and how it empowers its leaders and enables that power to function.

I am attempting to make clear for myself and other Zen practitioners what is happening at Zen centers in America. I have found some conceptual tools that helped me analyze how these Zen centers operate. These tools were especially helpful in understanding how the conceptions of Dharma transmission and unbroken lineage and their supporting structures impact Zen students' lives at their Centers.

Critical thinking is Buddhist and Buddhism is critical thinking. By demanding tough answers and not being satisfied with easy ones, I hope to improve the situation of Zen in America which, since the mid- 1960's , has suffered from repeated scandals - scandals that hurt its practitioners, caused others to leave and marred its reputation for years to come.

Buddhism has a history of adaptability to many cultures. No doubt, it will adapt to the West. We have an opportunity, by understanding the institutions and history of Zen, to claim its true spirit and inherent freedom for our lives."

Links to articles in .pdf format:
Coming Down from the Zen Clouds (1994)
Means of Authorization (1999)
The Myth of the Zen Roshi (2002)
Zen Master in America (2006)

Plus, Josh Baran's 1998 review of Brian Victoria's "Zen at War" (1997) in .html (link here).

Join the discussion below or - even better - start a new thread, because the issues looked at in these essays are not limited to Zen. Every spiritual tradition has its own way of casting a shadow, and institutions are not going away any time soon.

Websites of Value

Hokai — Mon, 14 Apr 2008 19:08:04 CDT

Here is a place to post links to other sites that may be of value to other practitioners.

The Links:

Daniel Ingram's Links Page

Interactive Buddha - The creator of this site's homepage. His book, Mastering the Core Teachings of the Buddha, can be found there as well as an assortment of other useful articles. Those seeking to understand a lot of the model terminology used on this site should probably check it out. It also contains a lot of good advice on such topics as the Dark Night, realistic models of enlightenment, helpful instructions for practice, and other practical topics.

Buddhist Geeks - A free Buddhist podcast with interviews and dialogues with various western Buddhist teachers, scholars, and practitioners. Created and hosted by members of the Dharma Overground, as well as having several interviews with other members (including Daniel Ingram & Hokai Sobol) this podcast has a variety of good audio content on various topics and at different levels of depth.

Puppetji - Puppetji is a guru/muppet who speaks his "wizdumb" on Youtube. Useful for periodic reminders not to take oneself so seriously.

* Please contribute links through posting a reply on the
More links to websites of value To-Do. Thank you.

Thailand (Dhamma Kamala)

Tracy. — Fri, 11 Apr 2008 13:23:35 CDT

Name of Center: Dhamma Kamala

Address: 200 Baan Nern-Pasook (Behind Thai-Rath Vitaya 7 School)
Tambol Dong-Kee-Lek, Amphur Muang, Prachinburi 25000
Thailand

Phone Number: [66] (081) 646-4695

Website: The official site is http://www.kamala.dhamma.org/.
Digital photos of the center can be found at http://www.flashband.net/photos/vip2004.php

Contact Email: info@kamala.dhamma.org

Tradition(s): This is an SN Goenka center

Technique(s): Body-scan vipassana, anapana meditation, loving-kindness (metta)

Teacher(s): S.N. Goenka and his Assistant Teachers

Cost: Free

Accommodations: The dorm buildings have single rooms, but the rooms are open on top like bathroom stalls. The women's dorm has mosquito screens on the windows, but men still had to use mosquito nets over their beds as of 2006. Bathrooms are shared in each dorm, and there is an area for washing and drying laundry.

Facilities: Separate dorms and dining halls for men and women, a large meditation hall, and a pagoda with individual cells for meditation.

Physical Setting: Dhamma Kamala is set in a beautiful rural area of Thailand outside of Bangkok. Look for digital photos on the web to see just how beautiful this place is.

Food (Vegetarian/Vegan/etc.): Vegetarian Thai food.

Retreat Length(s): The standard course is 10 days.

Typical Schedule: Same as every other Goenka course site

Issues of Rites/Rituals: Pretty much every Thai person bows after group sittings, but this is not mandatory.

Issues of Proper Dress: No tank tops or shorts. If it is monsoon season, you will need rubber sandals or flip-flops.

Issues of Etiquette: No talking until the last day.

Issues of Language: Most teachers at this center do not speak English, but they always have a translator available for interviews. Instructions given by S.N. Goenka on audio and video tape are followed by Thai translations (also on tape). This means that any given instructions take twice as long to deliver. English-speaking students get to watch the discourse videos in a special separate room.

Health Issues: Bring bug spray!

Logistical Issues: Dhamma Kamala sends a chartered bus to central Bangkok to pick everyone up before each course, and another to drop them off at the end. Maybe 90% of students take this bus.

Strengths: Beautiful facilities, great food, a chance to mingle silently with a group of Thai people. Travellers often make new friends here.

Weaknesses: Mosquitoes can be quite fierce in the dining hall, though they are not a problem in the meditation hall. Your communications with the AT will be limited by the skills of the tranlsator.

Other Comments: Somehow the language barrier between student and assistant teacher can actually make it easier to shut up and meditate well.

Overall Impression: A lovely place.

Worthy of recommendation on the Dharma Overground? Yes.

Mindfulness in Plain English

vjhorn — Sun, 06 Apr 2008 08:39:34 CDT

Title: Mindfulness in Plain English

Author(s): Bhante Henepola Gunaratana

Publisher: Wisdom Publications (2002)

Tradition/Influence(s): Theraveda

Overview of Content: Bhante Gunaratana provides a beginning manual in anapanasati, following the canonical method, and stressing the initial development of concentration as a basis for mindfulness. He also provides a short guide to metta in the most recent edition.

Strengths: The book is strongly practical in orientation, and stresses mindfulness both as a training and as something accessibly beyond just formal practice. There is ample discussion of prepatory exercises and particular techniques to employ to overcome common problems.

Weaknesses: The book does not describe of the stages of insight, and makes little mention of the concentration states, besides providing the usual warnings.

Overall, is it practical, open, straightforward and usable? Yes.

Link (if on-line): The Bhavana Society, the center where Gunaratana is abbot

Lovingkindness

nathan28 — Sat, 05 Apr 2008 15:53:25 CDT

Title: Lovingkindness

Author(s): Susan Salzberg

Publisher: Shambala (2002)

Tradition/Influence(s): Theraveda

Overview of Content: Salzberg discusses the practice of the brahmaviharas and their benefits.

Strengths: Although I will call the book a "long dharma talk", it is very readable; Salzberg completely avoids any psychobabble, and in the "Exercises" section clearly breaks down the canonical practices of lovingkindness, compassion, sympathetic joy, and equanimity in a manageable way.

Weaknesses:Salzberg does not discuss the concentration states accessible through the four sublime attitudes. Much of the book reads like long dharma talk.

Overall, is it practical, open, straightforward and usable? Yes.

Link (if on-line): Salzberg's Site

Healing with Form, Energy and Light

nathan28 — Sat, 05 Apr 2008 15:50:39 CDT

Title: Healing with Form, Energy and Light

Author(s): Tenzin Wangyal Rinpoche

Publisher: Snow Lion Publications (2002)

Tradition/Influence(s): Vajrayana, Bon

Overview of Content: Healing with Form, Energy and Light offers a theoritical and pratical exploration of working with "the Five Elements in Tibetan Shamanism, Tantra, and Dzogchen" (per the subtitle). It is a guide to ritual, pranayama, and energetic practices.

Strengths: Tenzin Wangyal presentsthe "shamanic" elemental meditations, the ritual elementalretrivals and the tantric breathing exercises (including some tsa lung routines) in a straightforward, accessible way. Likewise, the discussion of the element of "space" brings attention to an elemental quality--probably the most potent one--easy to neglect. The book also offers plenty of examples and inspiration for experimenting with "the causal vehicle" of ritual magick.

Weaknesses: The portions on Dzogchen is largely inaccessible, though Wangyal warns that he can't readily provide techniques since Dzogchen works on a level above this. Some of the passages on theory read like fluff. Wangyal also does not seem that familiar with--or does not discuss--other theoretical frameworks or practices, like, e.g., the analysis into four elements in Theraveda, or the samatha or vipassana jhanas. Likewise, the material in the book tends towards the magickal, rather than wisdom practice--this isn't necessarily the most straightforward path, especially for someone starting out.

Overall, is it practical, open, straightforward and usable? Yes, though it's not a good place to start.

Link (if on-line): Wangyal Rinpoche's Lingmincha Institute

The Arising and Passing Away

danielmingram — Fri, 04 Apr 2008 11:47:31 CDT

The Arising and Passing Away goes by many names, including Deep Insight, Knowledge of the Arising and Passing of Phenomena, the 2nd vipassana jhana, the 4th ñana, Pseudo-nirvana, The Wave, Kundalini Awakening, and many others. Some simply refer to it as the A&P.

It is one of the most significant events in spiritual practice, as it sets those who have crossed it on what might be termed a spiritual journey whether they want to be or not. It leads inevitably to a phase of spiritual territory that may be called many things, including The Knowledges of Suffering (Dukkha Ñanas), The Dark Night of the Soul, the third vipassana jhana, or, for many here, simply The Dark Night.

The A&P can manifest in a whole host of different ways, such that two people describing these events to each other might never guess that fundamentally they had gone through the same basic territory. It can happen to people with no formal meditation training and sometimes in very surprising circumstances. Some may cross it very early in life, while others may never cross it at all despite extensive attempts at practice and progress.

Common characteristics of A&P territory/events include, but are not limited to:

Bliss and rapture
Energetic phenomena, aka Kundalini phenomena
Spontaneous movements
Strange breathing patterns
Strong concentration
Great posture (in those who are meditating)
Strong/lucid dreaming, and in fact this event may be crossed in dreams, which is nearly diagnostic of this stage
Seeing bright lights, particularly early jewel tone sparkles leading to more steady white lights (thougth not everyone sees these)
Strong sexual feelings, which may have a certain generic quality
The ability in those practicing to perceive fine vibratory phenomena, rapidly and nearly effortlessly perceive the impermanence of phenomenma and dissect objects into their rapidly arising and passing component parts (hence the name).
A strong sense of faith in the path (assuming one thought of one's self as on a path when they encountered this)
A reduced need for sleep
Increased energy and excitement about life, plans, projects, spiritual practice, philosophy, and potentially wild grandiosity
On that front, it is not uncommon for people who have simply crossed the A&P to believe themselves to now be enlightened, when in fact they are not yet there
This stage can look an awful lot like a manic episode in some people

If you are hunting around websites like this one looking around for advice on retreats, the maps of meditation, how to make progress, etc., the chances are good that somewhere along the way you crossed the A&P, even if you didn't know what it was and don't really remember a time/event that contained the above elements.

As this is such a pivotal event, it deserves its own page, discussions, sharing of various experiences in this territory, and the like. If you have something to share regarding your take on the A&P or questions about it, please start a thread here.

Massachusetts (Dhamma Dharā)

Tracy. — Wed, 02 Apr 2008 09:28:58 CDT

Name of Center: Dhamma Dharā

Address: 386 Colrain-Shelburne Road, Shelburne, Massachusetts 01370

Phone Number: (413) 625-2160

Website: www.dhara.dhamma.org

Contact Email: registration@dhara.dhamma.org

Tradition(s): This is an S.N. Goenka Center

Accommodations: Women are housed in either an old farmhouse with shared bedrooms and bathrooms, or a new "hospital-style" wing with double and triple rooms and private bathrooms.

Facilities: Meditation hall, pagoda building with individual cells,covered walkways.

Physical Setting: A beautiful part of rural Western Massachusetts. There is a lot of snow here in the winter time.

Food (Vegetarian/Vegan/etc.): Moosewood style vegetarian. Actually, the cookbook they use is called The Passionate Vegetarian. They accomodate different dietary needs by offering many simple choices at breakfast and lunch. Not fancy, but good. Some items are consistently undersalted.

Retreat Length(s): This center has almost the full range -- 1 day to 45 days.

Typical Schedule: It's the same as all Goenka centers.

Issues of Taboos around attainment, real practice, disclosing insights, etc.: A suprising number (4) of long-time practitioners at this center have told me in comforting or optimistic tones that enlightenment is impossible in this lifetime, and you will never know how far you are on the path, because it's impossible to tell how many mental impurities (sankaras) you have inside of you. No taboo around working hard, though!

Issues of Rites/Rituals: Only the standard chanting cassette.

Issues of Proper Dress: It is best to have one pair of shoes that slip on and off easily, and one pair that can go in the snow or the mud. The walking track is not paved or shoveled.

Issues of Etiquette: Standard.

Issues of Language: This center offers bilingual courses in several languages.

Health Issues: Standard.

Logistical Issues:You have to catch a ride in a taxi or car to get to the nearest bus stop.

Strengths: Very beautiful setting, close to Boston and New York. Lots of young lesbians come here for some reason. The staff members who work in the office are very nice.

Weaknesses: The people in charge at this center intend to build a giant new pagoda building with a traditional Burmese brass bell on top. Many people who use the center and donate money are against it, but the controversy is hushed up and smoothed over (or maybe just ignored) by Dhamma Dhara leadership. The building is presented to new students as a universally supported project. This sort of thing can do serious damage to one's sense of belonging to a vipassana community.

Other Comments: This was the first Vipassana Meditation Center in the S.N. Goenka tradition to be set up in the USA.

Overall Impression: Positive.

Worthy of recommendation on the Dharma Overground? Yes. It's a nice place, and the food is good.

S.N. Goenka Centers

Tracy. — Mon, 31 Mar 2008 19:25:24 CDT

Name of Center: Vipassana Meditation Centers

Address: Many sites worldwide

Phone Number: There is no central phone number; call individual course sites instead.

Website: www.dhamma.org

Contact Email: A list of contacts worldwide is here.

Tradition(s): Deliberately secular Theravada.

Technique(s): Anapana and Vipassana in the tradition of Sayagyi U Ba Khin.

Teacher(s): S.N. Goenka teaches via prerecorded audio and video tapes. Assistant teachers are there to answer questions from students and introduce the tapes, but only very high-level AT's are allowed to give talks.

Cost: Free. Costs are covered by donations, and there is no penalty for not donating.

Accommodations: Varies by site.

Facilities: All sites will have separate living quarters and dining halls for men and women, a single large meditation hall, and a place for walking around outdoors. Well-endowed sites also have pagodas with individual cells for students.

Physical Setting: Typically set in rural areas close to major cities.

Food (Vegetarian/Vegan/etc.): Vegetarian breakfast and lunch, fruit and tea in the afternoon. Returning students must forego the afternoon snack unless they are ill.

Retreat Length(s): The basic retreat is 10 days, with longer retreats available for long-term students. There are also short courses for children and teens.

Typical Schedule:

4:00 am		Morning wake-up bell
4:30-6:30 am		Meditate in the hall or in your room
6:30-8:00 am		Breakfast break
8:00-9:00 am		Group meditation in the hall
9:00-11:00 am		Meditate in the hall or in your room according to the teacher's instructions
11:00-12:00noon		Lunch break
12noon-1:00 pm		Rest and interviews with the teacher
1:00-2:30 pm		Meditate in the hall or in your room
2:30-3:30 pm		Group meditation in the hall
3:30-5:00 pm		Meditate in the hall or in your own room according to the teacher's instructions
5:00-6:00 pm		Tea break
6:00-7:00 pm		Group meditation in the hall
7:00-8:15 pm		Teacher's Discourse in the hall
8:15-9:00 pm		Group meditation in the hall
9:00-9:30 pm		Question time in the hall
9:30 pm		Retire to your own room--Lights out

Issues of Taboos around attainment, real practice, disclosing insights, etc.: Assistant teachers tend to have pre-scripted answers to questions about attainments and insights. In my limited experience, these answers boil down to something like, "It's not helpful to think about these things. Your question comes from intellectual agitation, which is the enemy of your equanimity. Please continue working and you will see the benefit of the practice." The only concrete attainment mentioned in the nightly discourses is bhanga -- "dissolution--in which one experiences the ultimate truth of mind and matter: constantly arising and passing away, without any solidity. Solidified, intensified emotion and solidified, intensified sensation both dissolve into nothing but vibration. " Full enlightenment is often described in emotional terms, although it is also defined as the complete elimination of mental impurities.

Issues of Rites/Rituals: A 45-minute audio tape of Goenkaji's chanting is played every morning in the meditation hall and meditation cells.

Issues of Proper Dress: Tight, transparent, revealing, or otherwise striking clothing (such as shorts, short skirts, tights and leggings, sleeveless or skimpy tops) is not allowed.

Issues of Etiquette: No one is allowed to speak (except to AT's and course managers) until the 10th day of the course. No eye contact or notes either.

Issues of Language: Every site in the world uses the same English-language audio and video tapes for instruction and discourses. In many countries, the English instructions will be followed by a translated version in the local language. Some courses in America are also bilingual.

Health Issues: Course managers keep a variety of over-the-counter medicine for student use, and are happy to help.

Logistical Issues: Sites are often located in rural areas with little public transportation. Shared rides are facilitated by the office.

Strengths: Very hard-core for an introductory course. With 10-hours of cushion time per day, 10 days in a row, everyone is bound to get something out of the experience. It's a great place to send your curious friends or family members, because they will not have to pay for it unless they wish to donate. Another advantage is that the content of the course itself never changes, and never gets worse than it was last time.The video discourses are also pretty darn funny. The S.N. Goenka organization does good service to humanity by making the courses free. Some AT's go far out of their way to run courses for prisoners.

Weaknesses: With standardization and mechanization of the retreat comes narrowness that can be dogmatic. It would be impossible for all the thousands of students to get individual attention and guidance from an enlightened master, and so prescriptions for how to live a productive spiritual life are one-size-fits-all. Students are encouraged to commit to using one technique for concentration practice, and only the body-scan technique of vipassana; in fact, commitment is a prerequisite for entering the longer courses. Returning students who have sat four, five, or twelve 10-day courses already know the instructions and discourses by heart, but still have to listen to them during meditation periods. Sitting for periods longer than an hour and a half is difficult to arrange because of the way the schedule works. The quality of the Assistant Teachers is hit or miss.Some are excellent and inspiring,but others are highly uninspiring. In general, there is little intellectual material available to students in this tradition. The books published by this organization tend to be persuasive rhetoric about the value of dedicated practice, and lack detailed information about the territory beyond the A&P. Note that this is not a weakness for non-readers and true beginners.

Other Comments: Attending Goenka courses in different countries can be an excellent way to travel if you have a lot of extra vacation time. If you have already sat one Goenka course, you will be comfortable at any of the other centers around the world. The population includes lots of young outdoorsy people, so anyone who fits that description will probably make new friends at a Goenka course.

Overall Impression: A great way to find out what meditation is and what it can do, but staying in this tradition for more than a few courses is not for everyone.

Worthy of recommendation on the Dharma Overground? If you have never done insight meditation, yes. If you are poor and cannot afford other retreats, yes. If you are a nerd who has solid experience with other insight meditation techniques and have already passed the Arising and Passing Away and know it because you read Daniel Ingram's book and loved it, it's probably not for you.

Maps of Meditation

danielmingram — Sun, 30 Mar 2008 23:05:43 CDT

Here is a place to post pages, comments, treads, debates and experiences related to the maps of meditation, be they jhanas, ñanas, stages, stages, paths, bhumis, chakras, or whatever.

When commenting on the maps, pay attention to delineating what is from your own experience and what is just second-hand theory.

Insight Meditation Society

vjhorn — Sun, 30 Mar 2008 20:39:16 CDT

Name of Center: The Insight Meditation Society

Address: 1230 Pleasant Street, Barre, Massachusetts 01005

Phone Number: 978-355-4378

Website: http://www.dharma.org/ims/

Contact Email: rc@dharma.org

Tradition(s): Predominantly Theraveda

Technique(s): vipassana, metta, jhanas, etc.

Teacher(s): Varying. Most well-known teachers include Joseph Goldstein and Sharon Salzberg.

Cost: On a sliding scale; a week runs from US$200-700, with "scholarships" available for those who can demonstrate need.

Accommodations: Retreatants get a shared dormitory room, shared bathrooms and showers.

Facilities: A large meditation hall (recently renovated), dining room, kitchen, and several walking rooms. There is a small "Yoga Room" with some physical therapy and hatha yoga equipment; one of the walking rooms, houses a number of yoga mats and I believe converts into a yoga studio on some retreats offering "optional yoga" or "optional qigong".

Physical Setting: In rural Massachusetts, on a wooded lot with three miles of walking trails. The center points out that they suffer all four seasons there.

Food (Vegetarian/Vegan/etc.): Food is served buffet-style. Breakfast is oatmeal and various seeds and fruits, with a "special needs" alternative grain; lunches vary and are vegetarian, and probably better than what's available in your workplace cafeteria. Dairy-free and wheat-free meals--which I gather are also nightshade free--are prepared based on the number who request them, though it tends to much simpler fare: e.g., millett and tofu as opposed to tempeh with peanut sauce. The evening "tea meal" offered is actually fairly heavy (e.g., corn chowder and crackers), though on longer retreats will often be a smaller assortment of crackers, spreads, and fruit.

Retreat Length(s): From weekends to three months.

Typical Schedule: Wake-up bell at 5 am, followed by sitting, then breakfast and a work period, then sitting and walking, lunch, more sitting and walking, atea meal followed by sitting and a talk, then sitting and walking until about 9 PM, with the hall remaining open after that.

Issues of Taboos around attainment, real practice, disclosing insights, etc.: There's a heavy psychological bend interested in integration and using wisdom in daily life.

Issues of Rites/Rituals: Chanting at least once a day, often in Pali, may accompany retreats, andbowing is very common.

Issues of Proper Dress: The orientation is Western, although as mentioned bowing is common; IMS advises against "rustling" fabrics and suggests modest clothing.

Issues of Etiquette: Some people bow to images and teachers, some do not.

Issues of Language: Most of the teachers are native English speakers.

Health Issues: Only over-the-counter homeopathic remedies are on the premises, though requests for runs to drugstores or elsewhere are available; the nearest major medical center is about forty-five minutes away.

Logistical Issues: Getting to and from the center on schedule can be difficult unless one's driving or flying. The train and bus routes into Worchester are not incredibly frequent. By plane, train, or bus, you'll still need car service there; one or two companies offer a reliable shared van service, as well as regular car service. Budget at least two hours for car service from Logan Airport.

Strengths: The center is very quiet; the administrative staff is amenable; they encourage practicing as much as possible. Likewise it is well-established and brings in a variety of teachers.

Weaknesses: Teachers can be difficult to access on a large retreat.Also, as mentioned before there seems to be a tendency for most teachers to talk about enlightenment in terms of psychological ideals, and there is a strong tendency toward discouraging the desire to attain enlightenment. Also it can be a little crowded here if you are on a retreat that is full. The Forest Refuge tends to be a bit more spacious, loose, and quiet.

Other Comments: The lunch and "tea" schedules are generous enough to be good times for formal practice. There's only one clock on the first floor, and the bell-ringing schedule is actually relatively lenghty (e.g., it might take the wake-up bell-ringer ten or fifteen minutes to get to your wing) so wear a watch.

Overall Impression: Worthy of recommendation.

Cambridge Insight Meditation Center

vjhorn — Sun, 30 Mar 2008 20:36:16 CDT

Name of Center: Cambridge Insight Meditation Center

Address: 331 Broadway, Cambridge, MA 02139

Phone Number: (617) 441-9038

Website: http://www.cimc.info

Contact Email: n/a

Tradition(s): Insight Meditation - Affiliated with IMS

Technique(s): Vipassana, Metta, Mindfulness Yoga.

Teacher(s): Larry Rosenberg, Narayan Liebenson Grady, Michael Liebenson Grady.

Cost: Daily sittings are free; talks and events are $5; weekly groups, workshops, and non-residential retreats have various fees. Membership is a $300 a year suggested donation, which gets you library borrowing privileges, access to teachers, and discounts on classes.

Accommodations: None, except for a few positions (as in 2 or 3) for residents at the center.

Facilities: CIMC has been in the same 3-story house in Cambridge for decades. There is a large meditation hall on the third floor, and a smaller meditation room in the basement. The library on the second floor has a table for in-house reading.

Physical Setting: 10 minutes north of the Central Square T stop in Cambridge, MA.

Food (Vegetarian/Vegan/etc.): Apparently, meals are provided for retreatants. I can't testify to their content or quality as I have never sat a retreat here.

Retreat Length(s): The range spans from one morning to several days.

Typical Schedule: It's complicated, see website. The regular offerings include free sittings at 7am and 6pm each weekday, and the "Dharma Night" program on Wednesday evenings. Every Wednesday, a teacher gives a talk and answers questions from the audience. Beginners' Drop-in guided meditation on Tuesday nights is nearly as popular as the talks.

Typical 1-Day Retreat Schedule
9:00 am	Sit	2:00	Sit
9:45	Orientation	2:45	Walk
10:00	Walk	3:15	Sit
10:30	Sit	4:00	Walk
11:15	Walk	4:30	Sit
11:45	Sit	5:15	Discussion/Tea
12:30 pm	Lunch	6:00	End of Retreat

Issues of Taboos around attainment, real practice, disclosing insights, etc.: As this is a loose community of practitioners rather than a formal retreat setting, it is not possible for the powers that be to prevent discussion of taboo subjects. I got the sense that people who use the CIMC are all over the place on this. However, I was not deeply involved in the community, so I don't know what the subtler culture is like. If you use the center simply as a support for daily practice, other peoples' nonsense can't affect you.

Issues of Rites/Rituals: Some bow to teachers and icons, some don't.

Issues of Proper Dress: Better wear socks, because you'll have to take your shoes off in the hall.

Issues of Etiquette: It's unclear whether people coming to daily sittings want to make eye contact and be friendly, or avoid eye contact and be silent.

Issues of Language: All English all the time.

Health Issues: n/a

Logistical Issues: The parking lot is very small, and it could take up to an hour to get here on public transportation from parts of Boston. There are public lots nearby for overflow. Parking is not a problem at 7am.

Strengths: The CIMC has many strengths. The place is very busy, and has a great spacious retreat-center atmosphere. If you happen to live in Cambridge, it can become a part of your daily life without great expense. The library is awesome -- they have all the classics, and also back issues of Buddhist journals and magazines. There is room for growth here with several weekly meditation groups oriented towards experienced practitioners. Can be a good place to meet like-minded people in Boston. The weekly dharma talks feature an impressive schedule of dharmic celebrities, which means it's also a good place to check out various teachers.

Weaknesses: The community is mostly boomers. Daily sittings are led by long-time members, which means that they can be inconsistent. Most practice leaders will simply ring a bell at the end of the session, some will say something metta-related, and one audacious lady felt the need to read to us from a Ticht Naht Hahn book for 5 minutes. The interruptions can be disturbing if you're really into your practice.

Other Comments: Most people have their first meditation experience on a retreat, and then have a very hard time maintaining daily practice on their own. The CIMC helps people bridge the gap between retreats and their daily lives. If you are in that weird stage where you really want to practice every day, have an easy time at retreats, but find it utterly impossible to meditate in your bedroom by yourself, get yourself to an urban retreat center! I was amazed at how easy it was to spend 2.5 hours every weekday going to this place.

Overall Impression: Like stepping into a serious retreat center, and then stepping out again when it's time to go to work.

Worthy of recommendation on the Dharma Overground? Yes, if you happen to live in Boston.

Southern Dharma Retreat Center

vjhorn — Sun, 30 Mar 2008 10:44:10 CDT

Address: 1661 West Road
Host Springs, NC 28743
(located near Asheville, NC near the border of North Carolina and Tennessee)

Phone Number: 828-622-7112

Website: www.southerndharma.org

Contact Email: southerndharma@earthlink.net

Tradition(s): Eclectic, but includes retreats in the: Zen, Theravada, Tibetan, Thich Naht Hahn, Christian, & Sufi traditions. Several vipassana retreats are led there each year.

Technique(s): see above for an idea of all the different kinds of practices that are taught there.

Teacher(s): varies quite a bit depending on retreat

Cost: varies depending on retreat length, but is around $400 - $500 for a week-long retreat. Scholarships are also available.

Accommodations: Accommodations are either in a large shared dorm at the top of the main building or in shared rooms. Whether you get a room or the big dorm seems to depend on which gender predominates on the retreat you're on. The group with the most participants gets thrown together up in the loft area.

Facilities: The facilities comprise of two main buildings, one which includes sleeping quarters, the kitchen, dining area, a small lounge area, and some of the retreat center's offices. The other building is the meditation hall, which has a porch surrounding the entirety of the hall, that is great for walking meditation. There are several other small buildings on the property, including the teachers cabin.

Physical Setting: The retreat center is set in an isolated, and beautiful part of the Appalachian mountains in the Western part of North Carolina. The wildlife there is absolutely stunning--I should know cause I grew up and lived only 15 minutes from the retreat center, though I didn't know about it. :)

Food (Vegetarian): Food is all vegetarian with the most substantial meal for lunch. Dinner is often a soup with bread and some other stuff. Very good food.

Retreat Length(s): Retreat range from weekend retreats to just over a week in length.

Typical Schedule: varies depending on teacher and tradition. Most retreats though are held in silence.

Issues of Taboos around attainment, real practice, disclosing insights, etc.: There are so many traditions coming through this joint, that it was a little hard to feel out the taboos. A lot of it will probably depend on the teacher(s) that you're sitting with.

Issues of Rites/Rituals: Again, this is tradition and teacher dependent.

Issues of Proper Dress: Not many limitations on the retreats I've done.

Issues of Etiquette: Again, this is tradition and teacher dependent.

Issues of Language: All teachers seem to speak English as their primary language.

Health Issues: Very clean and safe.

Logistical Issues: Unless you live in the Southeast, it's pretty challenging to get to this center. You'd have to fly into either Charlotte, NC or Raleigh, NC and take a long taxi from one of those places. If you live within driving distance that would probably be easier.

Strengths: Some good teachers come through here, the meditation hall if good, food is very good, and the natural setting is stunning. All in all it can be a great place to come practice, especially if you live nearby.

Weaknesses: It's remote location makes it less than ideal for people living more than a few hours away. Also the lack of any longer retreats doesn't make it a good place to do extended practice. The extreme eclecticism of the place can also be a little annoying to some. :)

Worthy of recommendation on the Dharma Overground?: If you live near Western North Carolina and want to do an introductory kind of retreat this is a great place to go. A few of my first retreats were here, and they were very useful. For the practitioner who wants to go deeper with vipassana though, I'd have to recommend some of the other centers (Spirit Rock, IMS, the Forest Refuge, etc.) as being much better for practice.

MBMC (Penang, Malaysia)

mautelino — Sun, 30 Mar 2008 10:24:27 CDT

Name of Center: Malaysian Buddhist Meditation Center (MBMC)

Address: 355, Jalan Mesjid Negeri, 11600 Penang, Malaysia

Phone Number: +604 - 282 2534

Website: http://mbmcpg.bravehost.com (please use MS Internet Explorer)

Contact Email: mbmcpg@yahoo.co.sg, or lindatoh2001@yahoo.com, or ahhuattan@gmail.com

Tradition(s): Theravada

Technique(s): Vipassana (Mahasi Sayadaw's noting techniques)

Teacher(s): Sayadaw U Thuzana

Cost: 20 Malaysian ringgit (about $7) per day is charged for 10 days after which a donation of any amount is welcome.

Accommodations: Retreatants get a shared dormitory room, shared bathrooms and showers.

Facilities: Two spacious and well ventilated meditation/walking halls, kitchen & dining hall. Two additional small temples are attached to the main complex. Accommodations are simple (no luxus) but they are comfortable enough not to cause any cultural shock.

Physical Setting: Located at the beautiful island of Penang (also known as the “Pearl of the Orient”). Penang has a year-round equatorial climate which is warm and sunny (min 22°C/71°F, max 30°C/86°F), along with plentiful rainfall, especially during the southwest monsoon from April to September.

The road near the MBMC can be quite noisy, though does not disturb meditation at all. The MBMC is embedded in a beautiful garden surrounded by various temples.

Food (Vegetarian/Vegan/etc.): They serve both vegetarian and non-vegetarian meals. Besides the great teacher and excellent vipassana techniques, the delicious home-made Malaysian food is a good reason to go there!.

Retreat Length(s): It is fairly flexible in terms of when you show up to begin a retreat there and when you leave.

Typical Schedule:

4:00 Wake-up
4:30 Walking Meditation
5:30 Sitting Meditation
6:30 Breakfast
7:00 Walking Meditation/Showering/Washing
8:00 Sitting Meditation
9:00 Walking Meditation
10:00 Sitting Meditation
11:00 Lunch
12:00 Walking Meditation/Showering/Washing
13:00 Sitting Meditation
14:00 Walking Meditation
15:00 Sitting Meditation
16:00 Walking Meditation
17:00 Sitting Meditation
18:00 Walking Meditation
19:00 Sitting Meditation
20:00 Walking Meditation
21:00 Sitting Meditation
21:30 Metta-Chanting
22:00 Lights off

Issues of Rites/Rituals: Bowing to the teacher and in the meditation halls is a rule. Metta-Chanting is done daily before going to bed.

Issues of Proper Dress: Preferable clothing would be loose cotton trousers and shirts / t-shirts - white top and bottom or white top and dark pants (Do own laundry).

Issues of Etiquette: Bowing to teachers and images is necessary

Issues of Language: Instructions and Dharma talks are imparted in English

Logistical Issues: In order to get there you have several options depending on your time and budget. From Kuala Lumpur you can :

fly to Penang Interational airport and then get a taxi.
travel by train up to Butterworth and then take a bus to Georgetown. In Georgetown you can access the MBMC by taxi.
travel with a Bus directly to Penang and then get a taxi.

Strengths: The teacher is very accessible (almost any time, although interviews are given every two days). The teacher is extremely well versed in the practical and theoretical aspects of the pali canon. The techniques and guidance are given in pure Mahasi style.

Weaknesses: none found so far

Other Comments:

All yogis (retreat participants) must take the 8 precepts:

Refrain from taking life (killing)
Refrain from taking what is not given (stealing)
Refrain from physical contact with the opposite gender
Refrain from false speech or frivolous talk (lying)
Refrain from taking intoxicants, drugs
Refrain from eating solid food after noon (12.00 pm) - Pls inform Sayadaw for gastric cases / special cases
Refrain from using fragrances and entertainment
Refrain from sleeping on high beds or luxurious cushions

You get to practice and live among monks and nuns. I find this extremely interesting and this will give you a more down to earth perspective of the practice.

Overall Impression: Simply excellent! Great teacher, great techniques, great food and very supportive community and facilities. If you are looking for the real stuff, come and see.

I have not been in any western-like vipassana retreat centers before, but I guess that the typical pitfalls of our way to (mis)understand Dharma have no space at the MBMC.

Worthy of recommendation on the Dharma Overground? Yes, I would recommend this center to other yogis. As a newbie in the Vipassana world, I must say that this experience was very important for me since I got to confirm that progress is possible if you follow the instructions with enough dedication and energy.

I must thank Daniel Ingram for the hint about this place. As he puts it:

"[MBMC] is by far my favorite retreat center in the world. I absolutely love this place: great food, great instruction, great technique, nice meditation halls, it is safe and clean, you can drink the water, basically no worries about malaria, very inexpensive, and they speak English, in short, one of the rarest shining gems in the meditation world, the perfect fusion of best of the East and the West, like Burma without the hassles."

I have not been to Burma, but I can only agree with Daniel in all other points.

Spirit Rock Mediation Center

vjhorn — Sun, 30 Mar 2008 10:13:18 CDT

Name of the Center: Spirit Rock Meditation Center

Address: 5000 Sir Francis Drake Blvd Woodacre, CA 94973

Website: www.spiritrock.org

Phone Number: (415) 488-0164

Tradition(s): Insight Meditation / Theravada

Technique(s): Insight Meditation, metta, concentration practice, more formless practices, and occasional yoga and qi-gong in addition to the above.

Teacher(s): Over 20 core teachers at Spirit Rock, led most notably by Jack Kornfield. Many more than 20 teachers teach there throughout the year.

Cost: on the pricier side of insight meditation centers, with a week-long retreat costing between $75 - $120 / night. Cost is on a sliding scale and many scholarships are available.

Housing: Housing is in one of 4 residential dormitories (each one named after one of the brahma viharas...), with a mix of single dorms and double bedrooms. Housing is simple and nice.

Schedule: There is a full year-round schedule here consisting of many day-long activities, many 5-9 day retreats, and the longer 2-month retreat which is taught each spring (February thru March).

Entrance Requirements: Most all of the retreats and events don't have any entrance requirements, except the 2-month course which requires that you have done one 9-day course.

Food: Food is all vegetarian, and generally includes lots of international dishes. Breakfast, lunch, and tea are served.

Setting: Spirit Rock is north of San Francisco in Marin County and is in a fairly secluded plot of land in the rolling hills of Marin County.

Facilities: As well as the 4 housing dorms, there is also a large meditation building, that includes the meditation hall (big enough to fit around 100 meditators), 2 walking rooms, and a large foyer with space for shoes. There is also a dining hall at the bottom of the hill, and outside the silent retreat space is a large bookstore and community meditation hall where on-going events are conducted.

Size: Spirit Rock is fairly large and can accommodate a large retreat of 80 or more people as well as a smaller retreat (in the community meditation hall) at the same time.

Clothing Restrictions: None

Etiquette: Etiquette is based on the 5-precepts and noble silence.

Issues of Rites and Rituals: There is some bowing that goes on here, but it's much more loose than most retreat centers. Jack Kornfield, the head teacher, intentionally doesn't bow and wants people to feel comfortable without any particular rites or rituals.

Openness of Discussion: While I was there I found the discussion with many of the teachers to be very open during interview periods. Several of my teacher spoke openly about the progress of insight and the stages of enlightenment.

Conduciveness to Practice: Spirit Rock, if you can afford it, is one of the best places I've found to practice insight meditation in the United States, and has some of the most well-rounded, flexible, and developed teachers I've encountered.

Openness about Hardcore Practice: Again, the teachers I spoke with were extremely open to talking about Hardcore practice. These included Guy Armstrong, Howie Cohn, John Travis, and Jack Kornfield.

Problems?: The only problem I would mention, when sitting with Jack, is that he has a bit of a groupie following that can be kind of annoying. This was more apparent at a shorter retreat (9 days) where people were coming up to him after the dharma talk to have him sign their books (wtf guys!?). There is also a super-strong boomer mentality at these retreats, that fortunately because it is silent doesn't become to irritating. There was also an interesting phenomena where with the more loose teachers people would be a little bit more sloppy in their discipline and sometimes a lot more noisy and occasionally annoying. This wasn't a big problem for me, but could be for people that are into a more strict mode of practice where they expect everyone around them to be in a similar mode.