FORUM

PHILLIP MOFFITT

CYNDI LEE

GESHE TENZIN WANGYAL RINPOCHE REGGIE RAY

Start With Your Body

Introduction by Anne Carolyn Klein
P H O T O G R A P H Y B Y L I Z A M AT T H E W S

hen we hear words like meditation, mindfulness, or mind training, we often assume were working with our minds alone. But nothing could be further from the way it really is. Meditation, mindfulness, and mind training are full-being enterprises. They involve our whole body and our bodys energies, including how speech expresses those energies, and how mind rides on them. Its not surprising that we think about mind training in this way. Since Descartes, Western culture has articulated a chasmlike divide between mind and body, and an analogous one between reason and emotion. But emotions are experienced so strongly through the body that when we leave it out of our meditation equation, we are likely to leave feelings aside as well. And when meditation does not encompass feelings, it is difcult for practice to reorient our lives as deeply as we intend it to do and need it to do. The discussion here illuminates the bodys importance in several ways. As Phillip Moftt and Reggie Ray point out, observation of the body helps us overcome the sense of solidity we have superimposed on it. In this way, the body gives us access to our conditioned nature, a teaching central to Buddhist teachings. The more dualistic our sense of mind and body, the more we objectify the body and see it as a tool for our use. This, in turn, reinforces our mistaken sense of the body as a thing. As all students of Buddhism know, moving past the illusion of solidity is vital for removing the further delusion that we are, or have, a self-enclosed independent self. We are not such a self, and we dont have such a self. Never did. The panelists note that by beginning with the part of our minds we call the body, we nd easier access to stabilizing our awareness. As Geshe Tenzin Wangyal Rinpoche points out, if we work with the body, we can avoid forcing the mind to be quiet. The mind will quiet naturally, because body and mind

ANNE CaROLYN KLEIN (Rigzin Drolma) is a founding director and resident teacher at Dawn Mountain Tibetan Temple, Community Center, and Research Institute in Houston, Texas. She is also professor of religious studies at Houstons Rice University. Her forthcoming book is titled Heart, Essence of the Great Expanse: A Story of Transmission.

profoundly affect one another. Focused on the body, our mind is less likely to wander off into our own story lines. Moreover, through understanding the way coarse and subtle energies move through the body, we can appreciate that our posture directly affects our minds, just as the state of our mind will also affect our body. This is the signicance of the different postures and movements of Tibetan and Indian yogic practices. Through an experience of the conditioned nature of the body, we also begin to approach the unconditioned. The body can bring us to the ultimate in two ways. First, as noted, we can see through the illusions of permanence, solidity, or independence that we superimpose on our body and everything else, especially our sense of self. Unless we stop to reect, even our own mind appears to us in that guise: Im always angry. I cant change this. Second, the state of enlightenment itself is expressed in what are known as the three bodies, or dimensions. These are puried analogues of our own body. Our buddha-ed physical body becomes the emanation body (nirmanakaya), our energy becomes the resplendent body (sambhogakaya), and our genuine mind becomes the truth body (dharmakaya). There is much to understand here at a rened level. At the very least, it is clear we must open deeply to the subtle reality of our own body, speech-energy, and mind-nature to manifest their enlightened potential. Viewed in these ways, the body is not just something associated with our individual manifestation in the world. When we feel into it more subtly, we can experience what Cyndi Lee calls the energetic circuitry that connects people. This is a palpable force in practice, and an important reason why all Buddhist traditions encourage us to practice together, in the same room, or in imagined synchronicity, so that the dedication of our full minds and bodies can support us in the unfolding of practice. As Nagarjuna famously said, through paying attention to the conventional, the conditioned, we will recognize the ultimate, the unconditioned. We recognize it not as some abstract truth, but as our own intimate nature, the ground of the entire mind body system.

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BUDDHADHARmA:

In Western culture, meditation is most often thought of as a mental or psychological practice. In what way is it also a body practice? CYNDI LEE: I once heard Roshi Pat Enkyo OHara from the Village Zendo in New York say when she was giving meditation instruction, The rst thing we do is start with that part of our minds that we call our body. I love that. To me, starting with the body is a no-brainer. If you cant sit upright, if you have bad digestion, if you dont sleep well, that makes it pretty difcult to have mental clarity and stamina, to be able to keep up your commitment. Its essential to have some kind of strength and stability in your body if you want to cultivate that in your mind. PHIllIp MOFFITT: In the Theravada tradition, the Satipatthana Sutta presents the most concise teaching of mindfulness practice in the form of the four foundations. The Buddha lays out the spectrum of awarenesses in this teaching, and

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PhILLIp MOFFItt is a member of the teachers council at Spirit Rock Meditation Center in Woodacre, California, and is a core teacher in its Mindfulness Yoga and Meditation Training Program. He is the author of Dancing with Life: Buddhist Insights for Finding Meaning and Joy in the Face of Suffering. GEshE TENZIN WaNgYaL RINpOchE is a lineage holder in the Bn Dzogchen tradition of Tibet and the founder and spiritual director of Ligmincha Institute, an international network of centers and sanghas. His books include Unbounded Wholeness and Tibetan Sound Healing.

CYNdI LEE is a longtime practitioner of hatha yoga and Tibetan Buddhism, and founder of the OM Yoga studio in New York. She is the author of Yoga Body, Buddha Mind.

REggIE RaY is the spiritual director of the Dharma Ocean Foundation based in Crestone, Colorado. He leads a ve-month course called Meditating With the Body, and is the author of Touching Enlightenment: Finding Realization in the Body.

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( C L O C K W I S E F R O M T O P L E F T ) : D AV I D M A R T I N E Z ; D AV I D M A R T O L O M I ; C H R I S T I N E A L I C I N O ; J A N I N E G U L D E N E R

the rst awareness is awareness of the body in the body. This becomes the foundation from which the other awarenesses of your experience are understood. We come to understand how our awareness of the pleasant and the unpleasant in the body controls the mind. Then we move to awareness of the mind states themselves, but these utilize the body as well. How do you know anything other than through the body? Ive found that students who dont have the ability to stay aware of whats going on in the body, who dont know how to place attention in the body and in various parts of the body, are much less likely to develop in their practice. They get stuck. BUDDHADHARmA: You spoke of the Buddhas formulation of awareness of the body in the body. What do you take this to mean? PHIllIp MOFFITT: Orienting toward direct, nonconceptual experience. Not staying in your head. I use the term dropped attention, which comes from aikido. We drop out of our head and into direct experience, whats often called the felt sense. We have views and opinions about our experience, but here we are talking about knee pain as a direct experience, not our view and opinion about knee pain. Direct experience of knee pain is about twisting, burning, expanding, contracting, pulsating, coming in waves, whatever it may be. That is knowing knee pain, and there are so many different awarenesses that arise out of that. You immediately see that its not a solid experience. In modern terms, we are deconstructing phenomena. We are looking at moment-to-moment phenomena as they arise. The Buddha was the original deconstructionist, the original phenomenologist. The body is a great laboratory for practicing deconstruction. We can experience phenomena, rather than the soap opera of our lives that goes on up in the old coconut. Oh, my knee hurts. Whats gonna happen to me in

the future? Im not going to be able to walk! We get outside that story and start to see the phenomena in deconstructed form. We start to see the non-self aspect and the dukkha, and we see that its always changing. REGGIE RAY: The question of the role of the body in meditation assumes theres meditation and theres a body. What is it that meditates, though? In a sense, its the body that meditates. As Phillip discussed, awareness is not localized in the head. It pervades the body, and when we tap into the fundamental awareness of our person, we are completely contained within our somatic experience. The reason we might ask such a question in our Western culture is that we objectify the body as somehow separate from our awareness, separate from our minds, but thats incorrect from a Buddhist standpoint. We can rephrase the question as, Who or what is meditating? The answer is that our whole being is meditating, and the body is the locale of that awareness. We see that the body is the one and only gateway for the meditative state. The more we pay attention to the body, the more we discover that the body is at the heart of the mystery of human life. We discover that the body is not this solid entity that we can use for our aimsbe that meditation or whatever you choose. Every year, I teach a program called Meditating With the Body. Most people who come to the program are not meditators, but rather people who work with their bodies in various ways. They nd that through their Rolng, massage, or yoga practice, theyve started to realize that the body leads them into something deeper. It leads them to a state of mind theyve been looking for their whole life. From the perspective of being spiritual teachers, we could talk about what we consider inauthentic motivations for engaging the body, but I would rather say that all motivations for engaging the body are good ones, because they eventually lead us to a much bigger state

Students who dont know how to place attention in the body and its various parts are much less likely to develop in their practice. They get stuck. Phillip Moftt

of being. The body is not peripheral. Engagement with the body is at the heart of spirituality. It may be at a coarse level at the beginning, but if you go far enough in working with your body, you discover your fundamental being beyond time and space. TENZIN WANGYAl RINpOcHE: In our tradition, we often talk about practice from the perspective of the body, the ow of the wind (prana), and the arising awareness of the mind. The average person can deal with the body much more easily than working immediately with the ow of wind, or energy, or the subtleties of awareness of the mind. So its good to start with posture, with a good sitting position, such as the ve-point or sevenpoint posture. The moment somebody is sitting in one of those positions, all the channels and the chakras align, which supports good ow of the wind, which supports awareness. Mind requires much less effort to be in the state of awareness. The role of the body, then, is to help the prana, and the prana helps the mind. If someone wanted to bypass the body and the wind, and try to directly force the mind into achieving sudden

awareness, that would be almost impossible. We also practice a physical yoga, trulkhor, with movements designed to open particular chakras and channels, because in those chakras and channels, there are particular forms of prana, which are the direct cause of specic kinds of awareness. Whenever they are open and the winds are owing better there, its easier for the mind to be aware. Working with the body can avoid trying to force the mind to be quiet. When you try to tell the mind to sit quiet, it often does the opposite. If youre trying

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CONTEMPLATING the BODY as BODY

The Buddhas instructions for contemplating the body, beginning with mindfulness of breath, recorded in the Satipatthana Sutta, the Foundations of Mindfulness.

nd how, bhikkhus, does a bhikkhu abide contemplating the body as a body? Here a bhikkhu, gone to the forest or to the root of a tree or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and established mindfulness in front of him, ever mindful he breathes in, mindful he breathes out. Breathing in long, he understands: I breathe in long; or breathing out long, he understands: I breathe out long. Breathing in short, he understands: I breathe in short; or breathing out short, he understands: I breathe out short. He trains thus: I shall breathe in experiencing the whole body; he trains thus: I shall breathe out experiencing the whole body. He trains thus: I shall breathe in tranquilizing the bodily formation; he trains thus: I shall breathe out tranquilizing the bodily formation. Just as a skilled turner or his apprentice, when making a long turn, understands: I make a long turn; or, when making a short turn, understands: I make a short turn; so too, breathing in long, a bhikkhu understands: I breathe in long he trains thus: I shall breathe out tranquilizing the bodily formation. In this way he abides contemplating the body as a body internally, or he abides contemplating the body as a body externally, or he abides contemplating the body as a body both internally and externally. Or else he abides contemplating in the body its nature of arising, or he abides contemplating in the body its nature of vanishing, or he abides contemplating in the body its nature of both arising and vanishing. Or else mindfulness that there is a body is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating the body as a body. From The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikaya, translated by Bhikkhu Nanamoli and Bhikkhu Bodhi. Published by Wisdom Publications.

to tell mind what to do, mind never listens. But if you create the right causes and conditions, mind will follow. BUDDHADHARmA: Isnt trulkhor a relatively advanced practice? TENZIN WANGYAl RINpOcHE: Some kinds of trulkhor are quite subtle, but the overall point of the physical yoga is that it can be easier to work with the body as a support for awareness than to work directly on the mind. Why are so many people interested in yoga? Because its easy to follow. Of course, its not necessarily easy to do, but its much easier than dealing with a lot of complicated stages of mind practices. The popularity of yoga in the West is a wonderful thing because it can become a door to dharma. It can start as an interest in tness, well-being, and health, and gradually it can become the door to higher understanding. Unfortunately, it can also be just a physical tness regimen, and its original purpose of supporting awareness is lost. CYNDI LEE: I agree. For most people its easier to start with the body. You can feel it. You can touch it. People come to yoga for a variety of pretty obvious reasonsgetting t, losing weight, quitting smoking, meeting a matebut across the board they stay for a different reason, and it usually has some relationship to dharma. Yoga

is denitely a door to the dharma. In the yoga tradition, the very rst two limbs are the yamas and the niyamashow you behave in the world and how you interact with other people. After that comes asana, the codied physical system of aligning your muscles and bones to promote radiant health, what most people associate with the term yoga. The limbs after asana pranayama, pratyahara, dharana, dhyana, and samadhiare subtler and take us into the meditative realm. Many people come into yoga feeling stressed out, and come out of yoga less stressed out. Processing takes place. Even when people arent aware of the four foundations of mindfulness, the experience still happens to a certain degree. It isnt magic, though. People need to be taught how to relate to what theyre feeling. For example, how to be aware of the intricacies of the knee pain theyre experiencing, as Phillip was describing, rather than being caught up in their story line about it. PHIllIp MOFFIT: At Spirit Rock, we just nished our rst program training yoga teachers to employ mindfulness while they are teaching asana. It was very well received, so well start another one in 2010. Asana is seen as spiritual practice from the beginning. If yoga teachers asana practice starts to be informed by awareness, theyll share that with their students.

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In turn, the students will have a larger orientation from the beginning. I agree with Rinpoches and Cyndis descriptions of the original conception of asana practice as being about the energetic level of experience. In fact, every asana is actually a form of meditation. There is a one-pointedness to every single asana, and if you nd that one-pointedness within the practice, it changes the practice. Even if youre not informed about a particular map of how energy moves in the body, you discover blockages, and the awareness itself starts to open up the channels. CYNDI LEE: I would add that there is not only the one-pointedness of the asanawhat I would call the shamatha aspect but also panoramic awareness. You feel the energetic circuitry in space in a room with other people. It becomes a template for how we are with other people in the world. B U D D H A D H A R m A : One of the early instructions many of us received was not to focus or centralize on the body. We were told to go beyond thinking of ourselves as our body. How do you understand this teaching in relation to the strong focus on the body youve all been speaking about? REGGIE RAY: When were instructed not to focus on the body, were being taught not to focus on our idea of the body, the body as we currently experience it. The more you explore your physical body, the more it dissolves into energy, and you realize that even the idea of having a physical body is mistaken. The body is an energetic phenomenon onto which we have superimposed the idea of solidity. PHIllIp MOFFITT: The body is the way to get into this moment, and to develop a continuity of presence, of being. REGGIE RAY: At a very deep level, we can talk about experiencing the Buddhas body, the three kayas . The

nirmanakaya, or created body, is the esh and blood physical body, but its understood as pure. The sambhogakaya, or body of enjoyment, refers to the energetic world, the invisible world of symbol and magic. The dharmakaya is the ultimate body, the body of reality itself. All those kayas manifest within the body, so when we talk about not focusing on the body, we are not suggesting that, therefore, spirituality is elsewhere. That just puts you back up in your head. The body is a gateway that is accessible to us right here, right now. BUDDHADHARmA: How is something as raried as the sambhogakaya and the dharmakaya still body in the sense that we understand body, as the thing with ears and nose and toes?

The body is not peripheral. Engagement with the body is at the heart of spirituality. If you go far enough in working with your body, you discover your fundamental being beyond time and space. Reggie Ray

REGGIE RAY: We have a cultural understanding of what the body is, but we have to realize that lots of different people in different cultures and at different levels of maturation look at the physical body and see very different things. Some look at a body and all they see is physical phenomenon dened by modern biology, but a meditator can look at the body and see that as a conceptual overlay. What the body actually is, as Phillip said, is a continuous ow of sensations, none of which is solid. At a further level, someone could look at this body and see pure energy. They

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For most people its easier to start with the body. You can feel it. You can touch it. Yoga is denitely a door to the dharma. Cyndi Lee

literally dont see anything physical. An enlightened person would see space. From our literal, modern viewpoint, it sounds very ethereal to talk about the bodys energy, but thats actually what the body is for some people. We can deconstruct our ideas of the body as a denitive phenomenon. It isnt one solid, predetermined thing. Its an open eld for investigation. TENZIN WANGYAl RINpOcHE: In my tradition, we work with body, speech, and mind as three doors. The body is a doorway into the nirmanakaya, speech into the sambhogakaya, and mind into the dharmakaya. If we engage these well, they become gateways to enlightenment, to buddhahood. If we leave them aside, we will not develop the kayas, the enlightened manifestation. If you dont work at all with the body, for example, you are going to miss the nirmanakaya aspect. I have been teaching about sound and speech as healing, which works with the sambhogakaya aspect. BUDDHADHARmA: In the Satipatthana Sutta, the Buddha quite quickly takes us to the point of not just being mindful of body as body. He asks us to delve further, to explore its many parts and subparts, the fact of its decay, the fact that it is a bag of guts. What is the benet of this teaching? PHIllIp MOFFITT: The teaching you refer to often descends into discussing the repulsiveness of the body, which I think is an unfortunate Victorian choice of words to translate whats in the sutta. With that approach, when you describe the body in terms of its parts, there is a notion of aversion. The Buddha was certainly not teaching aversion. He was, once again, simply teaching deconstruction. You see the body as a collection of sensations, as energetic phenomena. REGGIE RAY: Those teachings about contemplating all the aspects of the body work with the way we hang on to the body as a reference point. Theyre trying to help us let go of that process of hanging on. This frees the body to be itself. It doesnt deny the body. It doesnt put it down. It just frees it from our grasping and xation, our trying to use the body as a source of security, which obviously blocks us and locks us up. PHIllIp MOFFITT: Absolutely. If we grasp one way, its eternalism. If we grasp the other way, its nihilism. And neither of those lets the body be what it is. BUDDHADHARmA: Do people who have stayed with a body discipline a long time begin to let the body be what it is, just by continued exposure to working closely with it?

Theres a lot of potential experience in working closely with the body, but without some sort of spiritual mentoring we really cant go anywhere. That might be one of the main dilemmas in our culture. So many people are working with the body from so many different angles, but if the spiritual outlook isnt there, the full extent of whats possible in working with the body doesnt come to fruition. CYNDI LEE: At my studio, people are trained with that kind of orientation. So when they get more advanced, they get more interested in the experience rather than the story line about the experiencewhat they can and cannot do anymore, for example. Instead, they consider: What am I feeling? What am I experiencing right now? How is it changing? It becomes an immediate meditation in the body. We teach people that kind of immediate attention from day one, but it takes a while for people to sustain intense interest in whats going on with the body at an intimate level. BUDDHADHARmA: Many people say they experienced a breakthrough in meditation practice when they nally understood the difference between the psychosomatic body, the projection of body, and the body just as it is. Up until that point, they say, meditation instruction seemed more theoretical or therapeutic, but once they encountered real body, their practice became grounded. Is it not, then, vitally important that mindfulness of body be emphasized in meditation instruction to ensure that the rubber meets the road? PHIllIp MOFFITT: I start guided meditation by saying, Bring attention to the bodynot your body, the body. Im pointing to a phenomenon occurring right now. I continue by saying we are not judging the body, not comparing the body, not xing the body. I focus on judging, comparing, and xing, because those three tend to be our primary relationships with the body. Do we like our body? How does it compare to our body before, to others bodies? Whats wrong with it that we need to repair? If youre judging, comparing, and trying to x your body, youre still in your head, in duality: its the body you want vs. the body you have. This separation is creating solidity. And it happens on some very subtle levels. If you have a good teacher, one who is grounded in his or her own experience, and can continually bring the student back to their direct experience, then we can trust the dharma to work on the student. So one
REGGIE RAY:

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of my major jobs is to facilitate students becoming present for their own experience, as opposed to saying to them, This is what you should notice about your experience. At that point, life is teaching them, life is leading them forward. BUDDHADHARmA: Fixing in general seems to be a big hang up, but thats particularly the case when it comes to the body. I spent an inordinate amount of time using meditation as a tool to try to x myself. Without success. CYNDI LEE: Thats a big challenge in yoga. Youre in downward dog and your hamstrings are too tight and your stomach is too big. Then you hate yourself, blah, blah, blah. But after a while, your hamstrings loosen up. The body is an incredible venue for shifting our paradigm of attachment and aversion.

We start out objectifying ourselves, objectifying each other, but as we go on, theres really no problem to be xed. BUDDHADHARmA: Weve talked about duality, which takes the form of the bodymind split. Is that split something especially pronounced in Western culture, as many have argued, or is it just part of human experience in all times and all places? REGGIE RAY: Thats a fundamental question that everybody asks. The thinking mind represents an abstraction from concrete experience. To think about a glass of water is not the same as a glass of water. In Western culture, we take the abstracted image for the reality. We lose touch with our literal experience, but in every culture theres a tendency in that direction. Its particularly pronounced if we persist in identifying the

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THE THREE KAYAS

Traleg Kyabgon Rinpoche explains the three kayas, or bodies of the Buddha, which are inherent in all sentient beings.

he fruition of Buddhist practice is the realization of the three kayasdharmakaya, sambhogakaya, and nirmanakaya. These are the three bodies of Buddhas being, or enlightenment. Dharmakaya corresponds with ones mind, sambhogakaya with ones speech, and nirmanakaya with ones body. Dharmakaya is the formless body. It is an undifferentiated state of being which we cannot talk about in terms of either confusion or enlightenment. The dharmakaya is something that is always present; it is rediscovered rather than created anew. Because it is atemporal and ahistorical, we cannot attribute change or transformation to it. Because it is passive and indeterminate in nature, dharmakaya cannot manifest as a medium for one to work for the benet of others, but it does give rise to the deterministic aspects of sambhogakaya and nirmanakaya. Like the dharmakaya, the sambhogakaya is always present. It has to do with mental powers, with the ability of ones mind to manifest in relation to the ve wisdoms. In tantric practice, all deities are manifestations of sambhogakaya because they embody the ve different types of wisdom. The sambhogakaya is connected with communication, both on the verbal and nonverbal levels, and it is also associated with the idea of relating, so that speech here means not just the capacity to use words but the ability to communicate on all levels. Both the sambhogakaya and dharmakaya aspects are already embodied within each sentient being, and fruition is a matter of coming to that realization. Nirmanakaya is the physical aspect of an enlightened being, the medium through which communication and relating can be carried out. It can be said to be new, or different, because it is only on the physical level that one can become transformed. The puried body, called ku in Tibetan, is the manifestation of the fully transformed body free from the inuence of deeply set and inculcated karmic residues. Our ordinary physical body is called lu. It is the product of karmic traces and dispositions, and it is lacking in spontaneity and creativity. Through the purication of ones body, speech, and mind, the physical body ceases to be a locus for undesirable negative tendencies, excessive desires, and obsessions. Instead, it becomes the nirmanakayaa medium that has extraordinary power to work with and to benet others. From The Three Kayas: The Bodies of the Buddha, in Densal, a publication of Karma Triyana Dharmachakra.

mind as the thinking process, but in the Buddhist tradition the mind isnt the thinking mind. The mind is awareness itself. If we identify the mind as awareness, there is no split and there never was. PHIllIp MOFFITT: When we start to think of the body in terms of function, which we are prone to do, we separate mind and body. The thinking mind wants the body to function in a certain way. The thinking mind has the abilities of memory and association and planning that it can apply to managing the body. But if youre just present, awareness is manifest in spacetime in this moment, and the function of the body becomes secondary. The separation between mind and body arises in the eld of awareness, and it is simply form and emptiness. The separation begins and ends there. We also know from the latest brain science that many of our actions and much of our decision-making have happened before the signal ever gets to the brain, before the rational

mind has time to form its reasons. Its one continuous system. Bodymind split? What bodymind split? BUDDHADHARmA: There can be a lot of pain, discomfort, and loss of ability associated with the body that can make practice difcult, and many people have been known to just give up practice. What kinds of instructions can be helpful for people who are experiencing diminished function? TENZIN WANGYAl RINpOcHE: I often hear of people who have had an injury, perhaps even a brain injury, and their ability to meditate is not what it was before. But just because your body has become weaker doesnt mean the mind is unable to practice. In some sense, the mind has the ability to do its own practice regardless of the conditions of the body. That must be understood. In the end, mind is totally free. It does not depend on the body. We may think, even deep in our consciousness, that if our body is not working well, we are no longer able to practice. We think the body is getting old, so the mind is

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We may think that if our body is not working well, we are no longer able to practice. But mind is ageless, beyond birth and death. Thinking that whatever happens to body happens to mind is the biggest problem we have.
Tenzin Wangyal Rinpoche

getting old. Mind is ageless, beyond birth and death. Thinking that whatever happens to body happens to mind, to me, is the biggest problem we have. Its one of the biggest sources of suffering. REGGIE RAY: Our real obstacle is not the particular problems were having in our body. Its thinking that what goes on in the body ultimately impedes the mind. CYNDI LEE: Im honestly not sure about that. What about brain chemistry processes that impede your mental functioning and can cause debilitating conditions like dementia? REGGIE RAY: Keep in mind that were talking about awareness that is free from conditioning and even free from birth and death. Something that may challenge our thinking mind a great deal, such as physical problems or illness, could actually force us to a much deeper level of meditative realization. TENZIN WANGYAl RINpOcHE: Illness and adverse physical conditions affect what we call the moving mind, the thinking mind, the mind that can guide awareness in various directions. But in the end well have to give up the thinking mind. It dissolves into space along with everything else, and were left with pure awareness. Nothing affects pure awareness. REGGIE RAY: I lost several days of sleep recently, and I had to do a bunch of interviews with students. I was so exhausted that my mind wouldnt work. Yet I sat down with them anyway, and the only way I could get through it was to simply rest in a more natural and open state of mind. I remained upright despite feeling on the verge of collapse. It felt like the incapacity forced me to a much deeper awareness of my own mind. TENZIN WANGYAl RINpOcHE: There is a sleep yoga practice where you dont sleep for three to ve days. Then after you nally go to sleep, a teacher or fellow student wakes you up and asks you, Who are you? Thats a way to introduce you to the natural state. PHIllIp MOFFITT: When people come to a retreat with an injury or chronic pain, they often say they dont know if they should be there, theyre probably going to have to leave, and so forth. In that case, we teach people to be with continued page 95

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PACIFIC ZEN INSTITUTE based in Sonoma County, CA and the San Francisco Bay area. (707) 544-0540, www.paciczen.org Meditation, Koan Study and the Arts. Weekly gatherings, regular seminars, seasonal long retreats. John Tarrant Roshi, Director. RANGJUNG YESHE GOMDE 66000 Drive Thru Tree Road, PO Box 162, Leggett, CA 95585-0162. (707) 925-0201, Fax: 925-6041, information@gomdeusa.org, www.gomdeusa.org Dzogchen meditation retreat center. Teachings, study and practice with teachers in the Chokling Tersar lineage. Under direction of Chokyi Nyima Rinpoche. SAN DIEGO SHAMBHALA MEDITATION GROUP 3139 University Ave (behind Caf Carpe Diem), San Diego, CA 92104. (619) 692-2148, sandiego@ shambhala.org. Group meditation practice, weekend programs both Buddhist and Shambhala Training. Please see website for schedule, http://sandiego.shambhala.org. SAn FRAncIScO BUddHIST CEnTER / FRIEndS OF THE WESTERn BUddHIST ORdER 37 Bartlett Street, San Francisco, CA 94110. (415) 282-2018, info@sfbuddhistcenter.org, www.sfbuddhistcenter.org An ecumenical system of Buddhist practice for modern western society, focusing on meditation, friendship, study, arts and ritual. SAN FRANCISCO SHAMBHALA MEDITATION CENTER 1630 Taraval St, San Francisco, CA 94116. (415) 731-4426, sf@shambhala.org, www.sfshambhala.org Shambhala Buddhist teachings (Kagyu, Nyingma and Shambhala traditions including secular meditation training). Free meditation and instruction: Tues & Wed, 7:30 pm-9 pm. Open House: Sun, 9am-12. Check website for calendar, events and classes. SOnOMA MOUnTAIn ZEn CEnTER 6367 Sonoma Mountain Rd, Santa Rosa, CA 95404. (707) 545-8105, Fax: (707) 545-9508, smzc@smzc.net, www.smzc.net Jakusho Kwong-roshi, Dharma successor of Shunryu Suzuki-roshi. Monthly retreats, guest programs, resident training. Beautiful rural setting. SUKHASIddHI FOUndATIOn PO Box 151327, San Rafael, CA 94915-1327. (415) 482-9208, admin@ sukhasiddhi.org, www.sukhasiddhi.org Founder and Resident Lama: Lama Palden Drolma. Classes and retreats in Tibetan Buddhism. TAMALPAIS SHAMBHALA MEDITATION GROUP 734A St, San Rafael, CA 94901. (415) 457-4157, tamalpaishambhala@gmail.com, www.tamalpais.shambhala. org Meditation, contemplation, shamatha yoga, book study and teachings in the Shambhala lineage of Sakyong Mipham Rinpoche and Acharya Pema Chdron. TIBETAN NYINGMA INSTITUTE 1815 Highland Place, Berkeley, CA 94709. (510) 809-1000, Fax: (510) 649-9774, nyingma-institute@nyingma.org, www. NyingmaInstitute.org Home of Tibetan Yoga (Kum Nye), Nyingma Psychology and the Time, Space, and Knowledge Vision. Offering retreats, workshops and classes. VAJRAPANI INSTITUTE, PO Box 2130, Boulder Creek, CA 95006. (831) 338-6654, Fax: 338-3666, vajrapani@ vajrapani.org, www.vajrapani.org Beautiful contemplative retreat center in a blessed setting. Personal retreat in private cabins with delicious vegetarian meal delivery, extensive program of Gelugpa Tibetan Buddhist group retreats, group rentals. ZEN CENTER OF LOS ANGELES / BUDDHA ESSENCE TEMPLE 923 South Normandie Ave, Los Angeles, CA 90006. (213) 387-2351, Fax: (213) 387-2377, info@ zcla.org, www.zcla.org Daily Zen meditation, classes, retreats, Zen Training. Abbot & Head Teacher, Roshi Wendy Egyoku Nakao. White Plum/Maezumi Lineage. ZEN CENTER OF SAN DIEGO 2047 Felspar St, San Diego, CA 92109. (858) 273-3444, www.zencentersandiego.org Teachers: Elizabeth Hamilton, Ezra Bayda. Daily sitting sesshins, teacher consultations.

N ORT H W E S T GREAT VOW ZEn MOnASTERY PO Box 368, Clatskanie, OR 97016. (503) 728-0654, Fax: (503) 728-0633, mail@greatvow.org, www.greatvow.org Daily meditation, classes, retreats and residential and monastic training. Led by Chozen Bays, Roshi and Hogen Bays. KAGYU CHAnGcHUB CHULInG 73 NE Monroe St, Portland, OR 97212. (503) 284-6697, info@kcc.org, www.kcc.org. Vajrayana. Instruction, meditation, retreats. Founder - Kalu Rinpoche. Principal teacher, Michael Conklin. Rural center: Building 1 & 3 year retreat facilities. PORTLAND SHAMBHALA MEDITATION CENTER 1110 SE Alder St, Portland, OR 97214. (503) 231-4971, pdxshambhala@yahoo.com, www.portland.shambhala.org Meditation instruction, practice and study in Buddhist and Shambhala traditions. Call or visit our website for schedule. SEATTLE INSIGHT MEDITATION SOCIETY, PO Box 95817, Seattle, WA. (206) 366-2111, www.seattleinsight.org Offering introductory and ongoing Insight Meditation classes, weekend non-residential retreats, and on-line dharma talks. Guiding Teacher: Rodney Smith. SHAMBHALA CENTER OF SEATTLE 3107 East Harrison St, Seattle, WA 98112. (206) 860-4060, seattle@ shambhala.org, www.seattle.shambhala.org Buddhist and Shambhala classes offered. Meditation instruction available at no charge. Thursday Open House 6:30 pm. THREE TREASURES SANGHA OF THE PACIFIC NORTHWEST 1910 24th Ave S, Seattle, WA 98144. (206) 322-8759, KayandLarry@gmail.com, www.three-treasures-sangha.org Lay Zen group afliated with Diamond Sangha, founded by Robert Aitken Roshi. Offers orientation, morning and evening sitting, monthly zazenkai, & sesshin. ZEn COMMUnITY OF OREGOn PO Box 368, Clatskanie, OR 97016. (503) 728-0654, info@greatvow.org, www.zendust.org Meditation in Portland Thursday and Sundays. Sesshin and residential training at Great Vow Zen Monastery. Teachers Chozen and Hogen Bays ZEN CENTER OF PORTLAND 2520 NW Upshur, Portland OR, 97210. (503) 319-8548, www.zencenterofportland. org Daily meditation, private interviews, retreats. Afliated with the Ordinary Mind Zen School (Founder: Joko Beck). Teacher: Larry Christensen. SOU T H W E S T AWAKENED LIFE PO Box 2368, Santa Fe, NM 87504. (505) 920-8409, mail@awakenedlife.org, www.awakenedlife.org Weekly meditation, talks, and koan salons, meditation and koan retreats with Joan Sutherland, Roshi. Creativity, community, depth, rootedness, modernity. BIG MInd WESTERn ZEn CEnTER 1268 East South Temple, Salt Lake City, UT 84102. (866) 759-6137 or (801) 328-8414, bigmindofce@ bigmind.org, www.bigmind.org Genpo Roshi, former President of the White Plum and Founder of Kanzeon Sangha, Worldwide and the Big Mind process. Daily meditation classes, Koan study, retreats, sesshins, Big Mind workshops and trainings. DHARMA OCEAN RETREAT CENTER CRESTONE PO Box 159 Crestone, CO 81131. 1-877-DHARMA-9, Fax: (303) 265-9793, info@dharmaocean.org, www.dharmaocean. org. Retreats led by founder Reggie Ray; Vajrayana/ body-based meditation. Solitary retreat cabin. Center available for rent to contemplative groups. DORJE KHYUNG DZONG RETREAT CENTER PO Box 131, Gardner, CO 81040. (719) 746-2264, Fax: (719) 746-2997, dkd@shambhala.org, www.shambhala.org/ centers/dkd Solitary cabin retreats in rural mountain setting. Open year round.

NETWORK DIREcTORY
MEDITATION CENTERS
AL ASK A ANCHORAGE ZEN COMMUNITY 359 East 24th Ave, Anchorage, AK 99503. (907) 566-0143, kounfranz@ alaska.net, www.alskazen.org Soto Zen community offering daily zazen/ceremony, newcomers instruction, sesshin, study groups, childrens program, community events. Resident priest Koun Franz. CAL IF O R n IA DAVIS SHAMBHALA MEDITATION CENTER 133 D St, Ste H, Davis, CA 95616. (530) 758-1440, davis_shambhala@pacbell.net, www.davisshambhala.org Meditation practice and study in the Tibetan Buddhist and Shambhala Training traditions. FRESNO RIVER ZEN Unitarian Church 2672 East Alluvial, Clovis, CA 93611. (559) 877-2400, Fax: (559) 877-4570, Fresno@emptynestzendo.org, www. emptynestzendo.org Weekly meditation instruction and Buddhist Dharma discussion, Grace Schireson teaching. Regular weekend retreats. Opportunity to study the Buddhist precepts. INFINITE SMILE SANGHA PO Box 636, Lafayette, CA 94549. (925) 871-1622, info@innitesmile.org, www. innitesmile.org Through our meetings, retreats, and podcasts, Innite Smile Sangha endeavors to integrate a relevant spirituality with 21st century living. JIKOJI ZEN CENTER 12100 Skyline Blvd, Los Gatos, CA 95033. (408) 741-9562, info@jikoji.org, www.jikoji.org Sunday program, workshops, day-long sittings & sesshins. Available for group & individual retreats. Kobun Chino Otogawa Roshi lineage. Resident teacher, Shoho Michael Newhall. Details on website. LAND OF MEDICINE BUDDHA 5800 Prescott Rd, Soquel, CA 95073. (831) 462-8383, ofce@ medicinebuddha.org, www.landofmedicinebuddha.org Tibetan Buddhist Center, Study Programs, Workshops & Retreats, Facility Rentals, Guest Accommodation, Hiking Trails, Sauna, Bookstore. Santa Cruz County. LOS ANGELES SHAMBHALA MEDITATION CENTER 963 Colorado Blvd, Los Angeles, CA 90041-1705. (323) 255-5472, la@shambhala.org, www.la.shambhala. org Free meditation instruction available: Sundays 9 am - noon, Wednesdays and Thursdays 7:30 pm - 9:30 pm. Extensive programs in Buddhist teachings and practice, Shambhala Training and Contemplative Arts. For further information please call or check our website. MAnZAnITA VILLAGE PO Box 67, Warner Springs, CA 92086. (760) 782-9223, Fax: 782-0655, www.manzanitavillage.org Based on Mindfulness teachings (Vipassana and Zen), Deep-Ecology and Nonviolence for Healing the Individual, Society and the Earth. Caitriona Reed and Michele Benzamin-Miki. NEW DHARMA COMMUNITY (Center for Transformative Change) 2584 MLK Jr Way, Berkeley, CA 94704. (510) 549-3733, practice @newdharma.com, www.newdharma. com Urban, diverse community practice dedicated to transformative social change through integrated practice of fearless meditation, yoga, awareness & presence. Sits, workshops & trainings in New Dharma tradition of angel Kyodo williams. NYINGMA CENTERS Berkeley and Sonoma County, CA. (510) 981-1987, Fax: (707) 847-3510, dharmavols@ nyingma.org, www.nyingma.org City and rural centers in San Francisco Bay area offering classes, extensive Buddhist study courses, books and practice materials, workshops, retreats, residential volunteer opportunities for Dharma work in wide variety of projects.

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HAKUBAI TEMPLE 1275 Cherryvale Rd, Boulder, CO 80303. (303) 442-1907, info@hakubaitemple.org, www. hakubaitemple.org Daily practice, Saturday program, several sesshins per year. Available for group retreats, weddings, and funerals. Beautiful, award-winning garden setting. Soto lineage of Kobun Chino and Tenzan Keibun Otokawa Roshis. Resident teacher: Hakubai Zenji. Details on website. PRAJNA ZENDO 5A Camino Potrillo, Lamy, NM 87540. (505) 699-1454, info@prajnazendo.org, www.prajnazendo.org Zen practice in the lineage of Taizan Maezumi Roshi. Sydney Musai Walter Roshi. RIGDZIN DHARMA CENTER 322 Washington St SE, Albuquerque, NM 87108. (505) 401-7340, buddhismabq@gmail.com, www.rigdzin.com Buddhist Temple and Bookstore. Venerable Traga Rinpoche, Albuquerques only resident Tibetan Lama. Teachings, Meditations, supplies from Nepal. All lineages welcome. SHAMBHALA MEDITATION CENTER DENVER 2305 South Syracuse Way, Ste 214, Denver, CO 802313700. (303) 369-2807, www.denver.shambhala.org Shambhala Training, Shambhala Buddhism, Group Mediation Practice, Free Meditation Instruction 10 am Sundays, Contemplative Arts, Family Events, Shambhala Holiday Community Celebrations. SHAMBHALA MOUNTAIN CENTER 4921 County Rd 68C, Red Feather Lakes, CO 80545-9505. (970) 881-2184, info@shambhalamountain.org, www. shambhalamountain.org The Great Stupa, Buddhist Meditation, Yoga, Family Retreats, Dharma Arts. SILVER CITY ZEN CENTER 506 13th St, (Corner of Virginia and 13th), Silver City, NM 88061. (505) 3888874, drpaul@cybermesa.com, www.silvercityzen.org Dr. Oryu Paul Stuetzer, Resident Priest. Suzuki Roshi and Kobin Chino Roshi lineage. Daily zazen, chanting, sesshins, classes and workshops. TARA MANDALA RETREAT CENTER PO Box 3040, Pagosa Springs, CO 81147. (970) 731-3711, Fax: (970) 731-4441, info@taramandala.org, www. taramandala.org Tibetan Buddhist retreat center, founded by Lama Tsultrim Allione, offering pristine mountain surroundings for personal or group retreat with beautiful residence hall and newly completed 3-story Tara Temple dedicated to the sacred feminine. THE MOUNTAIN HERMITAGE PO Box 807, Ranchos de Taos, NM 87557. (575) 758-0633, hermitage@ mountainhermitage.org, www.mountainhermitage.org Grounded in the Theravada-Vipassana lineage. For experienced practitioners. Intensive, independent meditation practice for up to one month. Special scholarship rates for those who otherwise could not attend. Marcia Rose, Guiding Teacher, with various visiting teachers. UPAYA ZEN CENTER 1404 Cerro Gordo Rd, Santa Fe, NM 87501. (505) 986-8518, Fax: (505) 986-8528, upaya@upaya. org, www.upaya.org Come live, practice, learn with daily meditation, year-round retreats, training programs in Chaplaincy and Being with Dying End-of-Life-Care. ZEN CENTER OF DENVER 3101 West 31st Ave, Denver, CO 80211. (303) 4551500, Fax: (303) 455-1062, ofce@zencenterofdenver. org, www.zencenterofdenver.org Zen training for laypeople, featuring regular zazen, instruction, and sesshin. Teachers: Danan Henry Roshi, Karin Kempe, Sensei, Ken Morgareidge, Sensei and Peggy Sheehan, Sensei. Afliated with Diamond Sangha Network. MIdW EST ANCIENT DRAGON ZEN GATE PO Box 13251, Chicago, IL 60613-0251. info@ancientdragon.org, www.ancientdragon.org Ancient Dragon Zen Gate welcomes all to participate in Soto Zen meditation practice in Chicago with Taigen Dan Leighton, author, scholar, and Dharma teacher in the lineage of Shunryu Suzuki. CHIcAGO SHAMBHALA MEdITATIOn CEnTER 7331 N Sheridan Rd, Chicago, IL 60626. (773) 743-8147, smcchicago@yahoo.com, www.chicago shambhala.org Meditation and instruction, Buddhist and Shambhala (secular) classes, contemplative arts.

CHIcAGO ZEn CEnTER 2029 Ridge Ave, Evanston, IL 60201. (847) 475-3015, www.chicagozen.org Rinzai/Soto blend in Kapleau lineage. Koan training. Sesshin. Daily sits. Sensei Sevan Ross, teacher. Very established community. CLOUDS IN WATER ZEN CENTER 308 Prince Street, Ste. 120, Saint Paul MN 55101-1437. (651) 222-6968, Fax: (651) 222-6992, info@cloudsinwater.org, www.cloudsinwater.org Daily meditation, Sunday community service, classes for all levels, sesshins, retreats, childrens practice, weddings. In the lineage of Katagiri Roshi. DHARMA FIELD ZEN CENTER 3118 West 49th St, Minneapolis, MN 55410. (612) 928-4868, deld@ dharmaeld.org, www.dharmaeld.org Head Teacher: Steve Hagen. Daily meditation, Sunday morning Dharma talks, sesshins. Extensive curriculum: foundation studies, Dogen, and Nagarjuna. Free online access to recent talks and meditation instruction. Large collection of the talks and commentaries available with internet membership or audio subscription. GREAT PLAINS ZEN CENTER PO Box 3362, Barrington, IL 60011. (847) 274-4793, gpzc@greatplainszen.org Sunday evening zazen in Palatine, IL, Sunday mornings in Monroe, WI. Periodic sesshin. Teisho and introductory workshops. Monthly fusatsu. White Plum Asanga. Teacher: Susan Myoyu Andersen, Roshi. JEWEL HEART - CHICAGO 1342 W Belmont, Chicago, IL 60657. (773) 784-5460, Chicago@jewelheart.org, www.jewelheart.org Gelek Rimpoche, Founder-Spiritual Director. Meditation Instruction, Weekly Classes, Retreats a nd Graduated Study Program. JEWEL HEART - CLEVELAND 2670 W 14th St Cleveland, OH 44113. (216) 687-1617, cleveland@jewelheart.org, www.jewelheart.org Gelek Rimpoche, Founder-Spiritual Director. Meditation Instruction, Weekly Classes, Retreats and Graduated Study Program. JEWEL HEART - NEBRASKA 3100 S 72nd St, Lincoln, NE 68506. (402) 467-2719, nebraska@jewelheart.org, www.jewelheart.org Gelek Rimpoche, Founder-Spiritual Director. Meditation Instruction, Weekly Classes, Retreats and Graduated Study Program. JEWEL HEART HEADQUARTERS - ANN ARBOR 1129 Oak Valley Dr, Ann Arbor, MI 48108. (734) 994-3387, Fax: (734) 994-5577, programs@jewelheart. org, www.jewelheart.org Gelek Rimpoche, FounderSpiritual Director. Meditation Instruction, Weekly Classes, Retreats and Graduated Study Program. RIME BUDDHIST CENTER & TIBETAN INSTITUTE OF BUDDHIST STUDIES 700 West Pennway, Kansas City, MO 64108. (816) 471-7073, Fax: (816) 471-7853, lama108@aol.com, www.rimecenter.org Offering group meditation every Tuesday, Wednesday, & Thursday, 7-7:30 pm. Sunday service/practice 10:30 am. Residential retreats several times a year. STILL POINT ZEN BUDDHIST TEMPLE 4347 Trumbull, Detroit, MI 48208. (313) 831-1005, stillpointabbey@gmail.com, www.stillpointzenbuddhisttemple.org Sunday public meditation at 10 am and 5 pm. Monthly and quarterly retreats, meditation classes, seminars and workshops. Seminary and private retreats. Guiding teacher: Koho Vincent Anila. UDUMBARA ZEN CENTER 501 Sherman Ave, Evanston, IL 60202. (847) 475-3264, Fax: (847) 475-8937, udumbara@udumbarazen.org, www. udumbarazen.org Bodhisattva, priest & chaplaincy training. Afliates: Ottawa & Waukegan, IL, Cleveland & Manseld, OH, Mequon, WI, Sunnyvale, CA. Indian Creek Zen Retreat Center, Ottawa, IL. Head Teacher Diane Martin. ZEN COMMUNITY OF CHICAGO 163 North Humphrey Ave, Oak Park, IL 60302. (708) 445-1651, www. zencommunity.org Zazen, sesshins, classes and workshops. White Plum lineage, Abbot Rev Robert Joshin Althouse, Sensei.

S OUTH AUSTIN SHAMBHALA MEDITATION CENTER 1702 South 5th St, Austin, TX 78704. (512) 443-3263, austinshambhala@gmail.com, www.austin.shambhala.org Offering a variety of practice and study opportunities in Shambhala Buddhism, secular meditation and contemplative arts. Free meditation instruction Sundays at 11 am and Wednesdays at 6:30 pm. AUSTIN ZEN CENTER 3014 Washington Sq, Austin, TX 78705. (512) 452-5777, kohnbarbara@austin.rr.com, www.austinzencenter.org Daily schedule, Sesshins, Resident program, Classes. Lineage: Shunryo Suzuki, Teacher: Seirin Barbara Kohn. CHAPEL HILL ZEN CENTER PO Box 16302, Chapel Hill, NC 27516. (919) 967-0861, pphelan@nc.rr.com, www. intrex.net/chzg A Soto Zen temple with daily meditation in the lineage of Shunryu Suzuki Roshi. Teacher: Josho Pat Phelan. DALLAS SHAMBHALA MEDITATION CENTER PO Box 38131, Dallas, TX 75238. (214) 886-1980, dallas_shambhala@yahoo.com, www.dallas.shambhala.org Shambhala/Buddhist/Contemplative arts classes. DURHAM SHAMBHALA MEDITATION CENTER 733 Rutherford St, Durham, NC 27705. (919) 286-5508, durhamshambhala@yahoo.com, www.shambhala.org/center/durham Shambhala Training and Tibetan Buddhist meditation, classes and weekend programs. Weekly practices. HOUSTON ZEN CENTER 1605 Heights Blvd, Houston, TX 77008. (713) 869-1952, www.houstonzen.org Zen meditation - daily zazen, weekly classes and lectures, sesshin and retreats. In the lineage of Shunryu Suzuki. Resident teacher: Gaelyn Setsuan Godwin. LIGMIncHA InSTITUTE - SEREnITY RIdGE 313 Second St, SE, Suite 207, Charlottesville, VA 22902. (434) 977-6161, ligmincha@aol.com, www.ligmincha.org Teachings from the ancient Bn-Buddhist tradition of Tibet under the direction of Geshe Tenzin Wangyal Rinpoche: dzogchen, zhine (calm abiding), trul khor (Tibetan yoga), ve elements healing practices, Tibetan medicine, and teachings from the Bn Mother Tantra (tsa lung, yogas of dream and sleep, chd, powa, and bardo) MYOKEN TEMPLE, PO Box 14048, Houston, TX 772214048. (713) 429-1274, nbstx@comcast.net, www. nichiren-shu.org/Houston Nichiren Shu, Minister Rev. Myokei Caine-Barrett. Chanting, Shodaigyo Meditation, Lotus Sutra study, Shakyo, retreats. NEW ORLEAnS ZEn TEMPLE 748 Camp St, New Orleans, LA 70130. (504) 525-3533, info@nozt.org, www. nozt.org Rigorous work and sitting practice with a dedicated zazen and retreat schedule. Beautiful facilities. Fundamental teachings. SOUTHERN DHARMA RETREAT CENTER 1661 West Road, Hot Springs, NC 28743. (828) 622-7112, southerndharma@earthlink.net, www.southerndharma.org Affordable, teacher-led, silent retreats for all levels of experience in various traditions, including Zen, Vipassana, Christian Contemplative, and Su. Beautiful natural setting in the Blue Ridge Mountains. Current retreat schedule and registration information online. SOUTH FLORIDA DHARMA meets at the Unitarian Universalist Church, 3970 21st Ave, Ft Lauderdale, FL 33309. (954) 790-3383, tspats642@aol.com, www.sfdharma.com South Florida Dharma presents: Peaceful Mind/Open Heart Meditation 4 Moderns. Join us for meditation and purication - info@sfdharma.com. WILLPOWER INSTITUTE USA MEDITATION CENTER 2526 Manana Dr #105 Dallas, TX 75220. Wilkes Alexander (214) 458-9134 Offering a FREE 6 month Meditation Instructor Course starting in August. Master Teacher of Meditation Phra Tep Jetiyajarn-Luangphor Viriyang Sirintharo of Thailand. Novice to experienced meditators and people of all faiths welcome.

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ALBANY SHAMBHALA MEDITATION CENTER 879 Madison Ave, Albany, NY 12208. (518) 375-7041, shambhala_albany@yahoo.com, www.albany.shambhala. org Meditation instruction, practice and study in the Shambhala Buddhist traditions AMERIcAn BUddHIST SHIM GUM DO ASSc. 203 Chestnut Hil Ave, Brighton, MA 02135. (617) 787-1506, Fax: (617) 787-2708, info@ shimgumdo.org, www.shimgumdo.org Shim Gum Do - Mind Sword Path, Zen martial art training. Ongoing classes and residential programs available. ARYALOKA BUddHIST RETREAT CEnTER 14 Heartwood Circle, Newmarket, NH 03857. (603) 659-5456, info@aryaloka.org, www.aryaloka.org Classes and retreats, introductory to advanced. Meditation, Dharma study, devotional practice. Dynamic sangha. Friends of the Western Buddhist Order afliation. BALTIMORE SHAMBHALA MEDITATION CENTER 3501 Saint Paul St, (enter on University Ave), Baltimore, MD 21218. (410) 243-7200, info@baltimoreshambhala. org, www.baltimoreshambhala.org Free meditation instruction. Ongoing weeknight classes/study groups. Weeknight classes/study groups. Weekend programs. Shambhala Training, Buddhist studies, contemplative arts, social engagement, diverse community. Everyone welcome. BARRE CEnTER FOR BUddHIST STUdIES 149 Lockwood Rd, Barre, MA 01005. (978) 355-2347, Fax: (978) 355-2798, bcbs@dharma.org, www.dharma. org A small campus and library in the Massachusetts countryside, offering a wide range of courses integrating scholarly understanding and meditative insight. BLUE MOUNTAIN LOTUS SOCIETY 6496 Jonestown Rd, Harrisburg, PA 17112. (717) 671-5057, houseofmeditation@gmail.com, www.bmls. org The Blue Mountain Lotus Society is devoted to sharing the universal teachings of the Buddha in the 21st century. BUDDHIST FAITH FELLOWSHIP OF CONNECTICUT Manseld Freeman Center of East Asian Studies, Wesleyan University, Middletown, CT. (860) 805-2078, amida@bffct.net, www.bffct.net This innovative Shin Buddhist community gathers most Sunday mornings, offering courses, retreats, meditation instruction, social events, outreach and numerous chapters throughout North America. BURNING HOUSE ZENDO 3504 Harford Rd, Baltimore, MD 21218. (410) 698-4648, info@burninghousezendo. org, www.burninghousezendo.org Beginners instruction, three schedule periods of zazen weekly, four zazenkai yearly. Rinzai Zen. Dedicated by Edio Shamano Roshi. CAMBRIDGE INSIGHT MEDIATION CENTER 331 Broadway, Cambridge, MA 02139. (617) 441-9038, www.cimc.info Vipassana. Guiding teachers are Larry Rosenberg, Narayan Liebenson Grady, and Michael Liebenson Grady. Integrates contemplative and daily life practice. CEnTER FOR JEWISH SPIRITUALITY AT THE ISABELLA FREEdMAn RETREAT CEnTER 116 Johnson Rd, Falls Village, CT 06031. (860) 824-5991, Fax: 824-7228, info@centerforjewishspirituality.org, www.centerforjewishspirituality.org, www.isabellafreedman.org Jewish Silent/Contemplative Retreats with David Cooper, Norman Fisher, Alan Lew, Jeff Roth. 380 acres of Berkshire Mountain forest. Organic farming. DHARMA DRUM RETREAT CENTER 184 Quannacut Rd, Pine Bush, NY 12566. (845) 744-8114, E-Fax: (206) 337-1202, ddrc@dharmadrumretreat.org, www.dharmadrumretreat.org A Center for Chan Meditation and Buddhist Practice. Intensive meditation retreats & activities suitable for beginners to advanced practitioners. Weeekly Meditation & Volunteer opportunities. DRAGON MOON MARTIAL ARTS ASSOCIATION 1016 - 18 Wood St, Bristol, PA 19007. (877) KUNG-FU-9, www.dragonmoon.org Instruction in the Pai Family Lineage of martial and meditative arts. Dr. Makia L. Pai, Director.

Rochelle, NY 10605. (914) 636-1450, susanjion@aol. com, www.emptyhandzen.org Monday, Wednesday (Introductory) and Friday evening zazen; Sunday morning zazen, talk, service; Retreats, Weekend Sesshin. Soto Zen, Shunryu Suzuki lineage. ENDLESS MOUNTAIN ZENDO 104 Hollow Road, Stillwater, PA 17878. (570) 925-5077, endless@epix.net, www. endlessmountainzendo.org Rinzai Zen. Genro Lee Milton Sensei, Abbot. Northeast Pennsylvania countryside, between Bloomsburg and Wilkes Barre. Introductories, daily zazen, sessin, autumn month long kessei. THE FOREST REFUGE 1230 Pleasant St, Barre, MA 01005. (978) 355-2063, fr@dharma.org, www.dharma. org/ims The Insight Meditation Societys Forest Refuge program offers experienced vipassana meditators a tranquil environment conducive to long-term personal retreat practice, with guidance from senior teachers.

MENLA MOUNTAIN RETREAT & CONFERENCE CENTER 375 Pantherkill Rd, PO Box 70, Phoenicia, NY 12464. (845) 688-6897, Fax: (845) 688-6895, ofce@menla. org, www.menla.org 320 breathtaking acres in heart of Catskills; comfortable, modern accommodations; state-of-the-art conference center; meditation sanctuary; yoga studio; wellness center; nature hikes; pool; organic garden; camping facilities; wi; vegetarian cuisine; deluxe 3000 sq ft spa coming soon! MILAREPA CENTER 1344 US Route 5 South, Barnet, VT 05821. (802) 633-4136, milarepa@milarepacenter.org, www.milarepacenter.org Tibetan Buddhist retreat center on 300 stunning acres. Courses, retreats, group rentals, and cabins in cozy, rustic setting. Gelugpa lineage. MOUnT EqUITY ZEndO, Pennsdale, PA 17756. (570) 546-2784, daien@mtequity.org, www.mtequity.org Resident Teacher: Dai-En Bennage, all retreat activities in the Soto Zen tradition. NAMGYAL MONASTERY INSTITUTE OF BUDDHIST STUDIES, PO Box 127, Ithaca, NY 14851. (607) 2730739, Fax: (607) 256-5132, www.namgyal.org The North American Seat of His Holiness the Dalai Lama. Traditional Tibetan Curriculum; Tibetan Language Programs; Weekend Seminars; Summer Retreats. NEW HAVEN SHAMBHALA MEDITATION CENTER 85 Willow St, Building B, 3rd Flr, New Haven CT 06511. (203) 503-0173, nhshambhala@gmail.com, www. newhaven.shambhala.org Meditation center with instruction and training in Shambhala / Buddhist teachings. Please see website for schedule. NEW YORK INSIGHT MEDITATION CENTER 28 West 27th St 10th Fl, New York, NY 10001. (212) 213-4802, nyinsight@earthlink.net, www.nyimc.org New York Insight Meditation Centers programs include evenings with renowned meditation teachers, ongoing classes, daylong retreats and weekend programs. NEW YORK ZENDO SHOBO-JI 223 East 67th St, New York, NY 10065. (212) 861-3333, Fax: (212) 628-6968, nyzofce@zenstudies.org, www.zenstudies.org Manhattan zendo. Morning and evening zazen 5 times weekly. Thursday - Beginner orientation, all day sits, weekend retreats. Teisho and Dokusan with Ven. Eido Shimano Roshi. ORDINARY MIND ZENDO 107 West 74th St #BR, New York, NY 10023. (917) 608-3348, ordinarymind@ mindspring.com, www.ordinarymind.com Zen teacher Barry Magid offers a psychologicaly-minded Zen practice in the tradition of Charlotte Joko Beck. Morning and evening sittings ve days a week, monthly all-day sittings. RHINEBECK INSIGHT MEDITATION GROUP 141 Lamoree Rd, Rhinebeck, NY 12572. (845) 876-7963, Fax: (845) 876-6369, reissig@ frontiernet.net Sitting meditation every Wednesday evening. Weekend retreats three times a year.
ROcHESTER ZEn CEnTER 7 Arnold Park, Rochester, NY 14607. (585) 473-9180, Fax: (585) 473-6846, receptionist@rzc.org, www.rzc.org Bodhin Kjolhederoshi, Abbot and Dharma successor of Philip Kapleauroshi. Daily zazen, residential training, retreats. SKY LAKE LODGE P.O. Box 408, Rosendale, NY 12472. (845) 658-8556, skylake@shambhala.org, www.sky-lake.org A Shambhala Contemplative practice center in the Mid-Hudson Valley. Offering retreat programs, Buddhist studies, Shambhala Training, Arts workshops and group rentals. Located on 20 secluded acres, the gracious 16 bed lodge and grounds provide a peaceful ambience and extraordinary hiking trails. SPRING RAIN SANGHA (416) 444-9292 (announcements only, no message w/b received), dharmahelp@ springrainsangha.com, www.springrainsangha.com With an open heart, we welcome beginning and experienced meditators to join us for weekly classes and silent Mindfulness Meditation retreats. VALLEY ZEndO 263 Warner Hill Rd, Charlemont, MA 01339. (413) 339-4000, www.valleyzendo.org Zazen practice in the tradition of Kosho Uchiyama Roshi. Weekly sitting, frequent sesshins. Eishin J. Ikeda, resident teacher.

GARRISON INSTITUTE 14 Marys Way, Route 9D, Garrison, New York 10524. (845) 424-4800, garrison@ garrisoninstitute.org, www.garrisoninstitute.org Retreats at Garrison hosts inspiring teachers and teachings from diverse wisdom traditions in a renovated monastery an hour from Manhattan, supporting individual growth and social change. HEART CIRcLE SAnGHA 451 Hillcrest Rd, Ridgewood, NJ 07450. (201) 445-1874, joan@heartcirclesangha.org, www.heartcirclesangha.org Zen meditation, beginning instruction, koan study, retreats. Rev. Joan Hogetsu Hoeberichts, Sensei. White Plum Asangha Soto-Rinzai Lineage. HIGH MOUNTAIN CRYSTAL LAKE ZEN COMMUNITY 393 Crescent Ave, Wykcoff, NJ 07481. (201) 891-9100, ofce@highzen.org, www.highzen.org Director: Sensei Paul Genki Kahn. Buddhist, Interfaith, Lay/Priest Paths, Daily Zazen, Retreats, Christian Zen, Social Service, Healing Arts, Eckhart Tolle Group, Psychotherapy, yoga, Martial Arts, Zen & Recovery. INSIGHT MEDITATION SOCIETY 1230 Pleasant St, Barre, MA 01005. (978) 355-4378, rc@dharma.org, www.dharma.org/ims IMS retreats - at the Retreat Center and the Forest Refuge - offer guidance and practice in Insight and lovingkindness Buddhist meditations, Guiding and founding teachers: Joseph Goldstein & Sharon Salzberg. JEWEL HEART - NEW YORK 260 W Broadway, Suite 1G, New York, NY 10013. (212) 966-2807, newyork@ jewelheart.org, www.jewelheart.org Gelek Rimpoche, Founder-Spiritual Director. Meditation Instruction, Weekly Classes, Retreats and Graduated Study Program. KAGYU THUBTEN CHOLING 245 Sheafe Rd, Wappinger Falls, NY 12590. (845) 2973843, ofce@kagyu.com, www.kagyu.com Tibetan Buddhist monastery/retreat center. Lama Norlha Rinpoche. Seminars, 3-year retreat, Tibetan classes, Maitreya Center project, Tibet projects: www.nyema.org. KARMA TRIYANA DHARMACHAKRA 335 Meads Mountain Rd, Woodstock, NY 12498. (845) 679-5906, Fax: (845) 679-4625, ofce@kagyu.org, www.kagyu.org Karma Kagyu Tibetan Buddhist meditation and retreat center. The seat of His Holiness the Gyalwa Karmapa in North America. KARME CHOLING SHAMBHALA MEDITATION CENTER 369 Patenaude Lane, Barnet, VT 05821. (802) 633-2384, Fax: (802) 633-3012, reception@ karmecholing.org, www.karmecholing.org Meditation retreats - beginners thru advanced. Buddhist, Shambhala and Contemplative teachings and programs, as well as residential deep study and practice. LIGMINCHA INSTITUTE at Serenity Ridge, 554 Drumheller Lane, Shipman, VA 22971. (434) 263-6304, ligmincha@aol.com, www.ligmincha.org. Ligmincha Institute Bookstore & Tibet Shop: (434) 263-6305. Teachings from the ancient Bn-Buddhist tradition of Tibet under the direction of Geshe Tenzin Wangyal Rinpoche: dzogchen, zhine (calm abiding), trul khor (Tibetan yoga), ve elements healing practices, Tibetan medicine, and teachings from the Bon Mother Tantra (tsa lung, yogas of dream and sleep, chd, powa, and bardo

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VERMOnT ZEn CEnTER PO Box 880, Shelburne, VT 05482. (802) 985-9746, vzcinfo@att.net, www.vermontzen.org Daily zazen, personal retreats, sesshin, dokusan, training programs, mettabhavana and art courses, ordained woman teacher, Roshi Philip Kapleaus Dharma heir.

TORONTO SHAMBHALA MEDITATION CENTRE 670 Bloor St West Ste 300, Toronto, ON M6G 1L2. (416) 588-6465, toronto@shambhala.org, www.toronto. shambhala.org Meditation instruction and practice sessions, classes and weekend workshops in Buddhism, Shambhala Training, and contemplative arts. TRUE NORTH INSIGHT MEDITATION CENTRE (450) 458-5321, info@truenorthinsight.org, www.truenorthinsight.org Insight meditation retreats: residential at Galilee Centre near Ottawa, Ontario, daylong and non-residential in other cities. We welcome beginning and experienced meditatiors of all backgrounds and ways of life. TORONTO ZEN CENTRE 33 High Park Gardens, Toronto, ON M6R 1S8. (416) 766-3400, info@torontozen.org, www.torontozen.org Lay zen training. Daily zazen, sesshin, dokusan, mettabhavana courses. Sensei Taigen Henderson, Sensei Sunyana Graefs Dharma heir: Roshi Kapleau lineage. WILLPOWER INSTITUTE MEDITATION CENTRES in Edmonton, Vancouver, Calgary, Niagara Falls, Toronto, Ottawa, Main Centre - 12520-135 Ave, Edmonton, AB T5L 3X3. (780) 451-9535 or (780) 459-0470, sherat@shaw.ca, willpowerinstitute.com Offering a FREE 6 month Meditation Instructor Course for personal development or instructing interest starting in September and group walking/sitting meditation practice up to 5x weekly. Master Teacher of Meditation Phra Tep JetiyajarnLuangphor Viriyang Sirintharo of Thailand. Novice to experienced meditators and people of all faiths welcome. ZEN CENTRE OF OTTAWA 240 Daly Ave, Ottawa, ON K1N 6G2. (613) 562-1568, info@wwzc.org, www.wwzc. org Main monastery (Dainen-ji) of the White Wind Zen Community. Subscribe to our free weekly email illustrated newsletter - www.wwzc.org/subscribe.html.

VILLAGE ZENDO (Dotoku-ji True Expression Temple) 588 Broadway, Ste 1108, New York, NY 10012. info@villagezendo.org, www.villagezendo.org Daily Zen meditation, retreats, workshops in the heart of the city. Roshi Pat Enkyo OHara, Abbot.
ZEN CENTER OF NEW YORK CITY 500 State St, Brooklyn, NY 11217. (718) 875-8229, zcnyc@mro.org, www.mro.org/relotus Geoffrey Shugen Arnold, resident teacher. Residential training, daily meditation, Saturday retreats, and Sunday program in an urban setting.

ZEN MOUNTAIN MONASTERY PO Box 197, 871 South Plank Rd, Mt Tremper, NY 12457. (845) 688-2228, registrar@mro.org, www.mro.org John Daido Loori, Abbot, Konrad Ryushin Marchaj, resident priest. Residential training, monthly sesshin, and weekend retreats in the Catskill Mountains. HAWAII NECHUNG DORJE DRAYANG LING Wood Valley Temple and Retreat Guesthouse PO Box 250, Pahala, HI 96777. (808) 928-8539, Fax: (808) 928-6271, nechung@aloha. net, www.nechung.org. Century old Buddhist Temple, Guesthouse Accommodations for Groups, Individuals. CAnAd A BIG HILL RETREAT PO Box 437, Baddeck, Cape Breton, Nova Scotia B0E 1B0. (902) 295-2726, info@ bighillretreat.com, www.bighillretreat.com Small group meditation retreats, beautiful, secluded retreat cabins, wilderness setting. BUDDHA SASANA YEIKTHA Severn Bridge, ON. (705) 689-5642, khlahla@aol.com, www.buddhasasanayeiktha.ca A Theravada Vipassana (Insight) Meditation Center lineaged to the Mahasi method of meditation. Open from May to October. Please call for details or visit our web site. CENTRE OF GRAVITY SANGHA TORONTO (416) 631 4260, www.centreofgravity.org A thoughtful Integration of Buddhist Practice and Yoga Studies, combining sitting meditation, textual study, yoga practice, retreats, personal support, continuing education for clinicians and a unique program of meditation practice for parents. Teachers in 2009 include Michael Stone, Roshi Pat Enkyo OHara, Trudy Goodman, Norman Feldman and John Tarrant. CENTRE SHAMBHALA DE MONTRAL 460, rue Sainte-Catherine Ouest, porte 510, Montral, Quebec, H3B 1A7. (514) 397-0115, centre-montreal@shambhala.org, www.montreal. shambhala.org Meditation practice, Buddhist studies, Shambhala Training, contemplative arts & education. French & English. DORJE DENMA LING SHAMBHALA RETREAT CENTRE 2280 Balmoral Rd, Tatamagouche, NS B0K 1V0. (902) 657-9085, Fax: (902) 657-0462, info@dorjedenmaling.com, www.dorjedenmaling.com Candian Shambhala Buddhist residential land centre offering a broad range of programs, including in-house and group retreats for beginners and advanced. Open house every Sunday. HALIFAX SHAMBHALA MEdITATIOn CEnTRE 1084 Tower Rd, Halifax, NS B3H 2Y5. (902) 420-1118, halifax@shambhala.org, www.halifax.shambhala.org Meditation instruction and practice, Shambhala Buddhist classes, Shambhala Training, contemplative arts. Open House Wednesdays 7 p.m. OTTAWA SHAMBHALA MEDITATION CENTRE 984 Wellington St W, Ottawa, ON K1Y 2X8. (613) 725-9321, info@shambhalaottawa.ca, www.shambhala ottawa.ca Meditation practice, meditation instruction in English or French. Way of Shambhala, Tibetan Buddhism, Shambhala Art. English and French Buddhist books.

YOGA CENTERS
NO RT HE A S T BAGHEERA YOGA STUDIO Washington DC. Bobbi Ponce-Barger, Director. Tel/Fax: (202) 265-1783, bobbi@ bagheerayoga.com, www.bagheerayoga.com Private and small group yoga instruction, teacher training, local and national retreats. All Beings Abode Sangha practicing Zen Meditation meets weekly. CENTER OF TIMELESS BEING PO Box 1673 Larkspur, CA. (707) 876-3380, info@nondual.com, www.nondual. com, www.irest.us The teachings of Nondualism and Awakening to True Nature from the wisdom traditions of Sankhya, Yoga, Advaita and Kashmir Nondualism. Retreats, Trainings and Research throughout North America in Meditation and yoga Nidra. Books & Audio. CTB is an educational charity non-prot. cAnAdA ESTHER MYERS YOGA STUDIO 390 Dupont St, Toronto, ON M5R 1V9. (416) 944-0838, Fax: (416) 944-9151, info@estheryoga.com, www.estheryoga.com Offering an internationally recognized Teacher Training program; workshops, meditative retreats in Canada, US, Oaxaca Mexico, Tobago, Costa Rica, Israel, India.

To list your center in the Network Directory, contact Carol Millet: (toll-free) 1-877-422-8404 ext. 30, (outside North America, Dial 01-902-422-8404) or email carol@shambhalasun.com DEAdLInES: Winter 2009/August 28, 2009 Spring 2010/November 6, 2009

the experience continued from page 61 rather than their preferences. As a result, they nd an ease in body awareness thats not based on whether the experience is pleasant or unpleasant. Theres a sense of well-being in the body that comes from awareness of the body as a grounding force. It can interrupt the way the thinking mind interprets experience. If you continue to do asana even though youre injured, you can discover a wisdom that makes a huge difference. You can leave the reactive state of mind. Yes, its unpleasant, but its just unpleasant. That brings a kind of temporary freedom. CYNDI LEE: I ask people to see if they can distinguish between an interesting sensation and pain. If someone says its pain, we stop, rewind, and work with it. But we also maintain the notion of interesting sensation throughout our yoga path, and you nd that even as you get older and older and you have a lot of interesting sensations, you can avoid the big story about them and just note to yourself, Oh, thats interesting. The instruction for physical obstacles to practice seems to be: rst be fully present with the obstacles and then look into them deeply. They may not be obstacles at all. BUDDHADHARmA: Just sensation. REGGIE RAY: And sensation is aware of itself; there is no outside agent, as my teacher used to say. PHIllIp MOFFITT: Its just experience. No self is created. REGGIE RAY: All of what weve been talking about, respecting the body, making room for it, and not exiting into mental judgment is what we would call maitri, love of our own personhood. And that is the basis for compassion for other people. Working with the body in a deep way is the ground of generating genuine compassion. Its deeply based on acceptance of ones own experience, not just an idea of doing something nice for someone else. With such close attention to whats happening in our experience of being human, its unavoidable that were going to take the same attitude toward other people, welcoming, accepting, and being with them in the very same way.

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