Podcast appearances and mentions of forest refuge

For episode 280 of the Metta Hour, we are celebrating the 50th anniversary of the Insight Meditation Society, which opened doors on Valentine's Day in 1976. Today, IMS is one of the Western world's oldest and most respected meditation retreat centers, dedicated to providing a spiritual refuge for all who seek freedom of mind and heart. The Retreat Center offers a range of silent meditation courses, ranging from a weekend to three months. IMS Online offers retreats, sanghas, dharma talks, courses, and other programming to support your practice from our virtual meditation hall. IMS also has two adjacent retreat facilities – the Retreat Center and the Forest Refuge – that are set among almost 400 secluded wooded acres in the quiet country of central Massachusetts. In this episode, Sharon presents a special episode from the archives of IMS history featuring her teacher Dipa Ma. Originally recorded in October of 1984, when Dipa Ma was visiting IMS, this dharma talk was given as part of the 1984 three-month retreat. Through an interpreter, Dipa Ma shares the story of how we came to meditation following tremendous loss. She reflects on her early years of practice under the tutelage of Anagarika Munindra and how she gradually began teaching meditation. She also takes questions from the audience about her practice from the attending three-month retreatants. ResourcesA full transcript of this episode is available right here.To learn more about the Insight Mediation Society, click here.To learn more about Dipa Ma, click here.To learn more about the Dharma Seed archive, click here.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Vince Fakhoury Horn reflects on his experiences within the Insight meditation tradition, as an authorized teacher in the lineage, arguing that its senior leaders have remained complicit, through their silence, on the genocide of Palestinians in Gaza.

Vince Fakhoury Horn: The Flavors of Jhāna—I can't remember where I first heard this term. I think it was from you or from Kenneth [Folk].Brian Newman: Maybe we should start there. You came to me and said, “What should we call the retreat?” And I said, “Hey, you're the one who wanted to do it in Portugal—what should we call it?” You threw it back at me, and I said, “Can we call it the name of my half-written book?”So folks, this all comes from a story that's part of a lineage. This is a Kenneth Folk story, and it's his way of demonstrating Jhāna on the spectrum.Kenneth says: imagine you've got a bunch of strawberries. You crush them into a strawberry smoothie, and you drink it. What does it taste like? A hundred percent strawberries.Now imagine a glass of clear water. You take a strong strawberry extract in concentrated form, drop in a single drop. What does it taste like? Strawberry—but just one tiny drop.And Kenneth's punchline is, “It all tastes like strawberry, motherfucker.” His point is that it doesn't matter where you are on the spectrum of Jhāna. On one end, you've got the Pa'auk tradition—completely absorbed, so much so that a gun could go off next to your head and you wouldn't notice. On the lighter end, you've got Leigh Brasington, teaching Jhānic factors in a very Sutta-based way, or even lighter approaches. But Kenneth's point is: it all tastes like Jhāna. Different flavor, same essence.Even the tiniest drop in the ocean still tastes like strawberry. That's how I understood the story when Kenneth told it.Much of this dialogue centers around an upcoming 10-day meditation retreat on the same topic, The Flavors of Jhāna, that will be co-taught by Brian Newman & Vince Horn.Vince: The Flavors of Jhāna—I can't remember where I first heard this term. I think it was from you, or from Kenneth [Folk].Brian: Maybe we should start with that, yeah. So, Vince, you came to me and you said—no, I said to you, “What should we call the retreat?” And you were like, “Hey man, you're the one that wanted to do it in Portugal, what should we call it?” And you put it back to me. And I said, “Can we call it the name of the book—my half-written book?”And so this is, folks, this is all coming from a story that's part of a lineage. And I promised we'd tell some of those today. So this is a Kenneth Folk story, and it's his way of demonstrating Jhāna on the spectrum.So Kenneth says this: imagine that you had—glass—imagine a few different scenarios. You've got a bunch of strawberries, and you crush 'em into a strawberry smoothie. And you just have a pure strawberry smoothie, and you drink that smoothie. What would that taste like? And the answer is, that would a hundred percent taste like strawberries, because that's all that's gone into the making of the strawberry.Now, what if you just had a glass of clear water and a pretty strong strawberry extract in a really concentrated form, and you dropped one drop of that into a glass of water? What would that taste like? And then the answer is, that would taste like strawberry—with just one tiny concentrated drop.And Kenneth's punchline on this is: “It all tastes like strawberry, motherfucker.” I believe that's the punchline. And his point is, it doesn't really matter where you are on the spectrum of Jhāna. And we could say, when we say the Jhānic spectrum, we're talking about on one end we have the Pa'auk tradition, which would have you completely absorbed, so much so that a gun could go off by your head.On the lighter end, we would have Leigh Brasington, who teaches Jhānic factors, a very Sutta-based approach—or maybe some even less rigorous, less absorbed type of Jhāna. And Kenneth's point is: it all tastes like Jhāna. What are you talking about? It's just a different flavor. And how much of that actual flavor do you need to be able to recognize it?His point is, the tiniest little millionth part in a glass in the ocean would still taste like strawberries, so to speak. Let me know if you have a different interpretation of that story. That's how I interacted with it when Kenneth told me.Vince: Yeah, no, I have a similar interpretation of what he was teaching there. He was kind of pointing to this depth dimension of Jhāna, and using the strawberry analogy to point out that, yeah, these states are patterns of mind. And even if you experience them at a great depth of absorption or focus, it's still the same pattern. You can still recognize that pattern. And that's what we're calling Jhāna, essentially.Brian: Yeah. So that's the “flavors” part. And then maybe we could ask—let me raise a question to you then, Vince. So, what is Jhāna? We've got this interesting word with this weird hyphen over the A, and even how I think about it over the years has changed. How do you view what Jhāna is these days, Vince?Vince: Yeah, for me too, it's changed. And I guess maybe that change is interesting. 'Cause I imagine this is the case for you as well, Brian. Maybe for everyone who takes up a Jhāna practice. At first you experience Jhāna in the very specific way that you're practicing with it—so you've got whatever tradition you're working in, you've got the meditation object that you've been working with, you've got the instructions, and you've got a bunch of ideas about what is supposed to be happening, and what constitutes Jhāna. And you're using all of that to try to get into the states that are being described in that practice system.So for me, like when I first started doing Jhāna practice, it was with Leigh Brasington. He was the first Jhāna teacher I worked with 20 years ago. I went on retreat. Sadly, I left my sick wife at home in the apartment—because I didn't want to. This is how self-absorbed I was at the time—I didn't want to get sick, at the beginning of a Jhāna retreat. So I just left her there suffering by herself, to go off and get—Brian: So you could go get concentrated.Vince: Yeah. So that should explain the emphasis on wishing all beings to be concentrated. That's what I needed a little more of. But yeah, for me it was working within Leigh's system. And like you said, the emphasis there is on—well, it's on the breath, but also on the Jhānic factors. And I started to notice when they get strong enough, you can turn toward those factors and just get absorbed in them, which is like getting absorbed in the strawberry.So, long story short though, as I expanded to other practices, and I was doing more vipassanā noting style—which I now call Vipassanā Jhāna—and I was doing other techniques in more depth, I started to notice there's a deep pattern or structure, which is the same regardless of the practice I'm doing, which object I'm working with, or even what definitions about the states that should be arising.There's still something that's the same that happens. And for me now, I consider Jhāna to be just meditation—the most—which is the literal translation of the term Jhāna. It comes from dhyāna in Sanskrit, which is also translated as Zen.Brian: So it goes dhyāna to Chan to Zen in China, then over to Chan. Yeah. Jhāna, Chan, Zen. And the Zen guys diss Jhāna all day long—but the name of Zen actually means Jhāna, which is hilarious.Vince: They just don't talk about it because they're being it, I think. So yeah, that's how I understand Jhāna now. It's just—yeah, this is what we're doing. It's meditation. And whatever you meditate on does change the contours of the state and the experience. And whatever ideals you have certainly change your relationship to what's arising.Sometimes a state could seem totally inadequate, or like a warmup to something deeper. Whereas for other people, that could be the thing that you're aiming for. Just, “Oh, I'm in it now, I'm just going to rest or abide.” So I think for me, the world of Jhāna has opened up and expanded a lot over time.Brian: You said there's some similar quality. Could you say anything more about what that similar quality is?Vince: Yeah. Okay, so, let's explore that together. Seems it consistent? It gets a little tricky. Yeah, it gets a little tricky because I learned it first through the noting maps, and so I'll tend to notice—I'll go there to describe things, even though that doesn't describe the universal quality. But the stuff you did with the eye posture, like pointing to that, there's something there where it seems like regardless of which state I'm in, the eyes are moving through this sort of progression.Brian: Yeah.Vince: That seems to be universal.Brian: Yeah. Yeah.Vince: The aperture of attention and how broad or open attention is, and how much it includes the field of experience—that also seems to be a chief characteristic, regardless of the state, or the object I'm working with. What else?Brian: Totally concur with you. Yeah. The aperture. I often call it maybe the—Ingram also says the width of the Jhāna, which is a really weird thing, like what width, how am I going to measure the width? But it's the width of the visual field essentially, is what's being pointed to—what's happening in that space when the eyes are closed. Yeah.Vince: Yeah.Brian: What else is similar there?Vince: I was going to say something about the body, but the body's something that seems like it changes. Like, the experience of the body changes a lot depending on where one is and the depth dimension. Maybe you could talk a little bit about that, having experienced those sort of really deep exclusive states, where the body is described as having dropped off or dissolved.Brian: Yeah, so similar to—so, let's say I've been doing Jhāna for 15 years, probably Vince a little bit less than you, and we've come to a similar conclusion, I think. Which is: I think we're just talking about meditation here, and Jhāna's maybe a placeholder for what sounds like a certain technique, but really it's more than that.And like you, Vince, I've come to really feel that Jhāna just means meditation. And from that perspective, when we call a retreat The Flavors of Jhāna, it's The Flavors of Meditation. And our meditation community is called The Meditation Community. It's not—Jhāna just meaning meditation. I think that's totally appropriate.And so the more that I teach, the more what I come to see is we have eight discrete Jhānic states that are sort of pitched in an order of progression. It's linear. So you start with one and you go to eighth. It makes sense.The practitioner might find something really different though, which is on any given day, in any given emotional state, a different state might be more accessible to me. For those of us that wake up in the middle of a lot of suffering and dukkha ñāṇa, we might find that a blissful third Jhāna is really accessible—maybe for some reasons we can talk about later. So as we start to explore that, then it's like, you don't actually have to start at the first to get to the third, do you? You can drop in there some days.There's many practitioners that will tell you how they can just do a cold start right into the fifth Jhāna. And so if you start following that to its logical conclusion, I think what we start to say is: is it possible that whole meditation traditions have been built out around a single Jhānic state? And my answer to that is absolutely yes.So, Vince, and I think you and I were speaking the other day about what would happen if we said that the best Jhānic state was the sixth Jhāna, and that if we reified that to be the maximum, only, best thing. Many meditation teachers are only teaching the best thing, so let's be one of those teachers who's only teaching the best thing. What would that look like? And I think you and I agreed—that would look a lot like Ramana Maharshi, wouldn't it? That would look a lot like Advaita.“I am the world creator. I'm the world destroyer. I am just pure, infinite, boundless consciousness.”And so my current thinking around this is: Jhānic states could all be reified, so much so that an entire tradition could be built around the fifth Jhāna, or the seventh, or the eighth. And in fact, I think they have been built around that. And if you really love the sixth Jhāna—yeah, go do Advaita. It's probably your perfect cup of tea. I think we'd say a very similar thing around the fifth or the seventh or the eighth as well.Vince: Yeah. That's really interesting. So you're describing how perhaps entire practice traditions might be centered around specific states as the starting point, and then exploring those states or the domain around those states.Brian: Yeah.Brian: And then, so we're going to—we'll teach eye postures, folks. And I think some of—but to talk about that real briefly, it's about the aperture. So, a really tight aperture is a first Jhānic eye posture. Then it gets a little bit bigger with second, a little bit bigger with third, and then real big with this more expansive fourth Jhānic eye posture.So the really interesting question for the formless realm practitioner—ooh, in general I think this makes you become interested in eyes. And then you start to look at other practice. Maybe some of you have a Six Yogas practice, or Dzogchen, you've done Mahāmudrā. And if you start to think about that a little bit: where do my eyes go? Or where do one's eyes go when they do Dzogchen? You start to play with that a little bit and you realize there's a very distinct eye posture for Dzogchen.If you look at monks, they'll often practice Dzogchen with their eyes open. Their eyes are flittering all around. They're doing the eye thing. What would that correlate to, a state in our Jhānic arc? Maybe there's not really a Dzogchen-like Jhānic arc, I'm not quite sure around that. But each practice seems to have a discrete eye posture—most of which, I think, can be correlated to one of the Jhānic states.That's a lot of how I think about non-Jhānic practice these days: what is the closest thing that makes me feel like this in the Jhānic practice, and I'm using the eye postures to triangulate around that.As I said all that, it sounded esoteric. Did that sound really esoteric?Vince: Yeah, but for me I was thinking of something very practical—like in the Dzogchen tradition, when I worked with Lama Lena. Her basic instructions are to take a, like, a pebble or rock first.Brian: Yeah.Vince: Yeah. And as you practice what's called shiné, which is like calm abiding, you focus on the rock, or the pebble. And then there's another phase of practice in which you just remove the pebble, and then you continue to focus. And so that to me gets at the eye posture of Dzogchen, where previously you had something you were focused on, and then now you're asked to continue focus without that thing.So that's like a very practical instantiation of that, where the eye posture is clearly one that's meant to be open and spacious, but somehow stable and focused as well.Brian: And I love that. So what would that be called? That's samādhi without object.Vince: Yeah, shamatha without a sign.Brian: And we don't really talk about that in the Theravāda lineage—which you and I have done probably most of our practice in, Vince. There's no samādhi without a sign. It's always a sign. So that's just so fascinating. That's really deeply aligned with the yogic tradition, where they have objectless samādhi. And it's a totally different feeling to do that.And yes—look at something, then take the thing away, and keep looking at it. What is that, other than an eye posture?My story on eye posture is from a lineage—like a very deep practitioner. I'd love to share it with you. I've shared it before, but it's worthwhile to share again.So one of my main teachers, Sayalay Susīlā, who was the chief attendant for Pa Auk Sayadaw for a couple decades while he was traveling around Asia—she would spend time with him in Sri Lanka, several years there cooking his food and being his chief attendant. So very close to Pa Auk Sayadaw, really deeply absorbing his teachings.And one day—I learned eye postures from Kenneth Folk, and I didn't really need to talk about that with my Pa Auk teacher because she was very traditional. I didn't want to bring too much stuff in that might make her feel uncomfortable. But one day I accidentally said—I mentioned that I was using eye postures, and I said something about looking toward something.And she said to me in great shock, she goes, “You're looking with your eyes?” Eyes closed, but still looking. I said, “Yeah.” She goes, “You're looking with your eyes, like your actual eyes? Not some internal drifty—?” And I said, “Yeah, I'm looking with my actual eyes. I'm like taking a gaze.”And she goes, “If you're doing it already, just keep doing it.” I thought she was going to chastise me and say, “Never do that again.” But she essentially blessed the practice. So there was something there that was quite profound, I thought. Even from the Pa Auk tradition, they seemed to—I got a little wink, nod, nod on that one.Vince: Nice. I had a similar experience, although it turned out a little differently, with Daniel Ingram. I think I've shared this with you, Brian, where I was wanting to explore the kasina object, using the circular orb as a visual focus point. And Daniel Ingram had written the Fire Kasina book, and had been talking a lot about fire kasina in the years leading up to that.But I wasn't really that into the flame. I was wanting to do it, like, on my computer or whatever. And his instructions were very much to take the kasina object, close your eyes, and then see the afterimage, the eidetic image, and focus on that. And that by using that subtle— which I guess in your tradition would be like the nimitta—by focusing on that sort of internal nimitta, you eventually get absorbed. Well, you go through a process with that, but eventually it's a kind of a complete absorption in the nimitta.And I understood that, but for some reason I wanted to keep my eyes open doing the practice. It was just like a sort of intuition or an instinct. And maybe it was like a rebellious thing—“I'm going to rebel against what one of my teachers is telling me to do and see if he's right.”And I found, actually—this was so interesting—that moving through the third Jhāna, which he calls the murk, which for me I experienced as the kasina breaking apart and moving around and dissolving and being difficult to focus on—eventually my eyes actually settled so much that they were just barely open. It was almost like just a tiny slit of my eyes were open.And at some point it shifted into the fourth Jhāna, where all I saw was the color. It was like where I was looking and how my eyes were—and it wasn't like I was trying to engineer this, I was actually just moving through the state—and I found suddenly that my eyes were closed at just the right amount and looking at just the right place, that all I saw was the color from the kasina and I was completely absorbed.Brian: This is what was supposed to happen.Vince: Yeah, exactly.Brian: That's a full absorption. How beautiful. With eyes open. So amazing.Vince: And I was like, “Oh, my teacher's wrong. You can't just do this—or you don't only have to do this—with your eyes closed, taking the internal image. You can work with the external image the entire time, through the whole process.”Brian: Yes. Yeah, absolutely. Maybe that's a great transition.Vince: Sorry, Daniel.Brian: No, and we all love Daniel, and great respect for everything he's done. It's nice to have people trying different things out and telling us what actually works.Vince: Yeah.Brian: Maybe we could talk a little about the fact that there are a lot of concentration objects and what we will be offering in the retreat as far as what people might like to do around that.Vince: Yeah, that's cool.Brian: So folks, actually I don't have my list on me and I wouldn't be able to remember this because it's just too many, but there are traditionally 40 concentration objects. And the breath is one of those. The brahmavihāras, like loving-kindness, would be included. Things like contemplating the foulness of the body—contemplating pus, or contemplating urine or feces—would be considered part of that as well. And then you have all the kasinas, which are really traditional, and also contemplating the dharmas would be a concentration object as well.And so there's this premise that there are only 40, but every single sutta, or everything in Buddhism, there's always a sutta that says the opposite. And so what it turns out, there's a beautiful story where the Buddha meets a person, and the Buddha had the ability to see into people's past lives.And when he met this person, he could see this person had been a jeweler in a previous life. And so when the person came to him to request his object of concentration—which is how it was done in the old days, you go to your teacher and they give you the most suitable object, which is how it happened for me too in Malaysia, she will tell me what to do, I don't get to pick, she's going to pick based on her supreme knowledge, right?—and the Buddha to the jeweler, he says, “Clearly you were a jeweler in a previous life. I'm going to have you concentrate on this big, beautiful red ruby,” because he knew this guy was just going to be fully, really love the jewel, the ruby.So that—so apparently we could say the ruby is the 41st concentration object. But what I think we can actually take away from that story is: you can choose anything as a concentration object. Vince, maybe you want to talk later about your story—about Vince taking the number 1 as a concentration object on a full retreat, which is, whoa. How—where would that go? What's the sign of the number one, the nimitta? That's really fascinating.So there are all these different concentration objects. The breath is a wonderful object. I really promote the breath simply because I always have it with me. I don't need to take a bench with me. I don't have to have a cushion. I don't have to have a fancy colored thing. I don't have to have my computer. I can do it anywhere I am. It's always with me—the breath.And the breath produces this nimitta, this visual sign that allows us to get fully absorbed as well. Some of the other concentration objects wouldn't take one to that level of nimitta.And so for our retreat that's going to be happening on January 2nd, Vince and I's idea is we would like—we're very non-dogmatic teachers and we really like a spirit of openness and exploration—and we're going to invite all the participants to choose their object of concentration.I think probably, Vince, both of us will be teaching from one object. I'll be teaching from the breath for sure, because that's my preferred object. But you're welcome to choose a kasina. You could choose flame if you want. I think we could find a way to have you do a fire kasina somewhere if you wanted, et cetera, et cetera. Water, whatever you might like to work with. Vince, anything you want to add to that? Just how we're hoping to really keep it open for people on the retreat?Vince: Yeah, this is—it's an interesting experiment, because most concentration retreats, and I think in both of our experience, the whole group is being taught one object and is usually, though not always, doing one object focus together.And here, the idea is—what, yeah, we're all going to be focusing on one thing, but that one thing could be different depending on who you are and what you're resonating with, and where you want to go deep during that retreat. So it's a kind of interesting balance of the diversity of possible objects that one could be working with, and the universal experience of deepening with your meditation object.So we're going to be focusing on the universal patterns here, and the universal challenges that arise when trying to focus on anything—whether it be a jewel or a number, or the breath. And so yeah, I'm hopeful that we can weave those two worlds together. And my hope is that the deepening that happens often on retreat, that can be felt, that extra support—that we don't lose that just because there's a diversity of objects being worked with. But rather, that it creates something like a more complex field of concentration.Like the complexity of a wine when you drink—Brian: Yeah, complex harmonics.Vince: Yeah, exactly. There's a complexity there because of the way differences come together. And I guess I felt that in the Jhāna community, with your Śamatha Jhāna and the Vipassanā Jhāna and the Metta Jhāna. There's something I've seen with people that are going to multiple of these groups, where they're getting more of the flavor of the practice and what it could be like, by dipping into these different subjects.Brian: That's fascinating. And that metaphor of complex wine is really lovely. And complex harmonics tend to make interesting music. So that's great. Anything—should we talk about the breadth and the depth? So something that you and I often—so for those who are listening to this, Vince and I will often come across—so Vince and I are fairly non-dogmatic in the sense that we're really open to all doorways. And certain teachers that have been brought up in strong traditions, they have a really strong idea about what Jhāna is and what it isn't. Which I completely respect. And I really want to honor those classical traditions as well. I love that stuff and I'm completely drawn toward that as well. But Vince and I think we have a—we know we have a bit of a different approach. What should we say about the breadth and the depth that we're hoping to cover there?Vince: Yeah. Personally I can say I've struggled with this a lot over the years of practice.Brian: Totally.Vince: Having come up as a layperson, I decided not to go the monastic route because of my girlfriend—now wife. I didn't want to lose that relationship. It felt important. So I was always doing the thing—and I think you had the same experience for a while—going in and out of retreat.Brian: Totally.Vince: And going in and out of daily practice, doing an hour or two a day formal practice, going in and out of a month or so on retreat, coming back. And I experienced the oscillation between daily life and retreat life to be very fruitful on the one hand—where it felt like I kept plunging the depths and then coming back—but then also very challenging and confusing on the other end. Like, how do I bridge these two realities together? It almost could feel schizophrenic at times, coming in and out of that space.And part of what I learned really working with Kenneth—social noting exercises initially and teaching—was, oh, I need to be able to connect these states across my relationships now. That I need to be able to be present in relationship, not just by myself in silence on retreat. I need to find a way to bring this to bear on everything.And also be more okay not being in really concentrated states, since there are times where it's just going to be hard to do that. I know we've talked about your experience—I've laughed a number of times thinking about your experience going from super hardcore Pa Auk-style retreat practice to being in Tokyo with your wife, trying to maintain some of that depth while in an environment that just doesn't seem designed to do that.Maybe you could talk a little bit about your experience trying to maintain the depth.Brian: Just a general comment. This is less about Vince and I being meditation teachers and just trying to be skillful human beings in the world. If your partner's getting mad at you because of how you meditate, you're probably not doing it right. There's something going on that's probably out of sync.And so what that looked like for me was—I'm going to be the—clearly I needed to be the best Jhāna master ever to live who was a Westerner, I think. Second only or something like that. And what did that mean practically? Trying to live a life where I'm meditating four to five hours a day, while maintaining a full-time job and a marriage. And you know, that's sustainable for a certain amount of time.But what it actually means you need to do is you need to be dropping into the ānāpāna spot when your wife goes to the bathroom at dinner. And if you're thinking about that, you're probably actually thinking about it while you're eating dinner. And you might even take a moment to touch it while you're eating dinner. And then the wife will actually notice, and she'll say, “Stop meditating,” because she's sensitive to all your moods. Because she's been living with you. She knows when you're meditating, even if you think you're hiding it.And so this is actually failure mode. I don't think this is a good move. And so it's exactly what Vince is saying. There's something super beautiful about learning to get fully absorbed in a Jhānic experience, which tends to take some time for most people. There's a time-on-the-cushion element to that just because of the relative time it takes to build up the concentrated facility.But we also have lives to live. And there are certain things going on that make it impractical some of the time. So what's the happy medium? I think what's actually practical for us as laypeople.Now, one of my dear teachers is Tina Rasmussen. She's my first Jhāna teacher. And therefore I feel a really strong connection to Tina, who was one of my first Pa Auk teachers. But Tina won't think that what Vince and I are teaching is Jhāna. Because it—and some of the things that we're being taught in the Jhānic community—she wouldn't call Jhāna, because it's a little bit too far out of the rails of the Pa Auk tradition. And I totally understand that, and I respect that.And maybe Leigh would have his own opinions on that. And all these teachers have all these opinions. I think what Vince and I would like to offer you all is: we're going to hold all of that. We're big enough to hold all of that, accept all of that, agree with all of that, and be open to disagreeing with all of that. But we're going to say, that's all going to fit somewhere on the spectrum.We're happy. And in fact, I think within the community we hope we have teachers who could orient you to any part of the spectrum. Because at certain times of your life, some parts will be more interesting than others. If you're on a month-long at the Forest Refuge, go for full absorption with the nimitta. Why not? What a beautiful thing to have done in your life.If you're living a layperson's life and you meditate for about 20 minutes in the morning, maybe just get a little bit of nice pīti going, per Leigh Brasington's instructions. Because that's totally accessible in 15 minutes.What's going to make you feel good? Jhāna ultimately is really being offered as an episodic intervention to suffering. That's how the Buddha taught it. It's how he practiced it. And you can read that in the suttas. He entered Jhāna at the end of his life because he was sick. This is exactly how it was taught, and how he still can do it today.Vince: Brian, you mentioned the spectrum, and I know we've talked explicitly about the depth dimension as a spectrum. And here I'm like visually imagining this as like a vertical spectrum, where as you go down you get deeper. But I also have been thinking in the Jhāna community about another axis, which is the breadth axis.So if I were to map these together—like depth going vertically and breadth going horizontally—that would give like a bit more like a grid. And I think the breadth dimension—we were talking about this here, and it's good to make it explicit—which is, you can, and the way I understand the Pa Auk tradition really, is that it's focused on a very exclusive kind of breadth. Very hyper-focused on the object, and super deep. So it'd be like in the lower-left quadrant of this: super exclusive and super deep.Brian: Yeah.Vince: And what I've been realizing I've been trying to do in the last decade or so is live on the other side of the spectrum. Which is the more inclusive dimension of Jhāna, which I find you can actually take very deep. And maybe the Zen tradition is the best place where that's emphasized, where it's like your practice and your life are all integrated in one. And there's really an emphasis not on preferencing being in a particular posture or doing a particular thing—it's just like, your whole life is the meditation.And if that to me is—okay, that's a more inclusive kind of meditation experience, or Jhānic experience, where everything that arises is part of the practice. And like, thinking of The Karate Kid, it's like, at the beginning of The Karate Kid, what are they learning? Wax on, wax off. You're learning every basic movement can be kung fu. And so if you turn everything you do into the meditation, then you can have a kind of inclusive attention or awareness that doesn't get knocked off by the changingness of the content of experience.Brian: Say more about inclusive, exclusive. And I think you were doing one or the other when you did our guided sit today—you were talking a lot about “may concentration arise for all.” Were you even doing a little bit of a visualization? Visualization—what would the world look like, should we all be so concentrated? Can you point to what you were doing there—whether that was inclusive or exclusive, and how you see those two?Vince: Yeah, that's a good example, Brian. That was the move toward more inclusiveness. Including the imaginal capacity, which you'd already brought online really with the rails, feeling in the breath. So just working off of that. But also including in awareness more of a sense of others.And I think what I learned from Ken Wilber, of the Integral philosophers, is like we really can include these core perspectives. We can include our first-person experience—which to me, that's already included, even in the most exclusive, deep Jhāna states. You're including your own experience, you have to, because that's where it's happening.But then you can also include others' experience. You can open to and include in your awareness other people. And the early Buddhist tradition has good examples of that, like in the Satipaṭṭhāna Sutta. As they're describing the kind of mindfulness you want to establish, they said establish this mindfulness internally and externally.And so there's already there some clear instructions for how you can have a more inclusive kind of focus that includes not just your own experience, but also others. And then the third thing you could include, from an Integral perspective, is the third-person perspective, which is like the external world. Nature, the world of nature.And I—lately I've been sitting for 24 minutes a day outside on my back porch. That's been my practice—just sitting. And it's a very inclusive practice, because the eyes are open, ears are open, body open, and you're just sitting and being with whatever is. In my case, it's with Emily, and with the sounds of what's happening in the neighborhood.Brian: What a beautiful practice.Vince: That to me is like more inclusive. If you open from your first person to include others and then include the world—if you include all those things—you're sitting in a very inclusive way. Or walking, or standing, or whatever posture you might be in.Brian: And folks, you know that—what's the proximate cause for concentration? That's concentration. We've all heard that before. It's a kind of a funny joke. I think we talk about like Shakti and passing our concentration to others, which I hear a lot—people say when they're with me they feel more concentrated. I think that's because I'm including them. I'm trying to include them in that space. I want them to be part of that. And I'm inviting them into mine, and they're giving me some back, and we're all kind of building it together.The—a little bit more on the spectrum. So my natural resting place on the spectrum and Vince's natural resting place on the spectrum are actually at totally opposite ends of the spectrum. I want you guys to know that because I think that's really great—that you have a teacher who sits on each side, and therefore we can cover all the middle.So I'm a hundred percent exclusive. That's how I was taught to practice. And so one of the primary things I do when I'm correcting students who come to me to learn Pa Auk Jhāna is: people have been highly influenced by events, or they've been highly influenced by The Mind Illuminated—Culadasa. And they'll come in and then I'll learn, like on session four, like I hadn't realized it because they haven't told me yet, “Oh yeah, I'm always leaving 10% of my awareness in the room to note things before they arise.”And I'm like, “No. You don't leave any awareness in the room. You put a hundred percent here. We're never doing anything but that.” And that turns out to be revelatory. People are like, “Oh, I don't leave any in the room?” And I'm like, “No, this is an exclusive practice. A hundred percent.”And some of us will really be drawn to that. It's a very—you guys can feel the renunciate vibe of that Theravāda. It tends to be a renunciate practice. That churning is renunciate practice. And those of us who are incredibly drawn to absorption tend to have a little bit of that renunciate vibe. I absolutely have that in myself.Vince, on the other side, has taken—all great teachers will have students who will take something they've taught and run with it and reify and make it great. And Vince took social meditation from Kenneth. And I took eye postures. Kenneth talked about eye postures a little bit, but I went and made it the whole thing. Kenneth is even surprised by how big it's got at this point. And I think he'd say the same about Vince in social meditation.So just a little bit there about how we—our natural resting places I think make us really great teaching partners, in the sense that we love to cover the whole end of the spectrum, from our respective ends, which are the exact opposite ends. I think, Vince, that we sit at the opposite ends on that, naturally.Vince: Yeah. But we can meet in the middle, which I think is important. We both have that experience of being on the other side.So yeah—to your point, we'll do some social meditation on this retreat as well, regularly. And the intention there is to play with extending attention to include more.I was thinking about, what is the core difference between the sort of exclusive and inclusive ends of that spectrum? And it more or less reduces down to whether you're saying “no” to experience outside of the object you're working with, or whether you're saying “yes.” Or whether the object you're working with includes everything else.And in that sense, I would say all practice is working with that spectrum. Because there are times—even probably in the Pa Auk tradition, I imagine—where something could be arising that actually keeps you from being able to a hundred percent focus on here. And you actually at some point have to maybe turn toward it and deal with it, or address it, so that you can come back to a hundred percent focus here. Is that accurate?Brian: Yeah, so the most radical Pa Auk teacher will say you don't even do that. And they're not going to even acknowledge that there's a hindrance taking you away, because that would almost be like an admission of defeat.Vince: Like you're feeding it or something?Brian: Yeah, like feeding there something. So it's just: focus here. That being said, in the more modern Pa Auk teachers, they talk a lot about transformation versus transcendence. And the frame on this is—with Jhāna, we're aiming for transcendence. We are going to intensely ecstatic states that one would never experience without doing the practice. And these are supernormal human states, way beyond the pale of normal human experience.But sometimes that doesn't work, because we're super hungry or we hate our boss, and we're being pulled away by hindrances, we could say. And then when that happens, we simply can't concentrate. Focus here is not an option. And the more modern teachers are a little bit more flexible around that, and they say that's when we shift from transcendence into transformation. And what I mean by that is personality transformation.And they will propose that you do some work around working with the hindrances, so that you can free up that energy to go back to the ānāpāna spot. Any hindrance is just taking something away from energy that could be put always right here. Focus here always and forever, even when you don't feel like it, is the message of that tradition.Vince: So this is cool. I think that—I'm thinking the way this will probably play out on this retreat is we'll be offering different perspectives from either side of that. And the exploration is going to be around figuring out how to work with that more inclusive versus more exclusive focus, and finding the sweet spot for you in that spectrum.Brian: I think that's what we're offering. I've never, folks—I've never done a Jhāna retreat that wasn't full noble silence. So it's actually quite novel for me to go into a very strong concentration practice, but also have the space to be more inclusive. And that's what I want to do this time. I think that's a great approach. I think it'll bear great fruit for us.Join us in The Jhāna Community–an online community of practice focused on all the flavors of meditation. Get full access to Buddhist Geeks at www.buddhistgeeks.org/subscribe

(Insight Meditation Society - Forest Refuge) This talk was offered during a month-long teaching period at the Forest Refuge. Its themes are the role, wise intention, and wise attention play in doing meditation practice and purifying the heart/mind

(Insight Meditation Society - Forest Refuge) This talk was offered during a month-long teaching period at the Forest Refuge. The theme is how training mindfulness and concentration fit into the teachings of the 4 Noble truths and the eightfold path.

(Common Ground Meditation Center) Mindfulness meditation leads to insight into the nature of our hearts and minds, revealing an inherent clarity, openness, and ease. This course includes exploration of the intention behind practice, an introduction to insight (vipassana) meditation techniques, instructions for working with common obstacles, an overview of the practice of lovingkindness, and a discussion on how mindfulness can be part of one's daily life. Led by Mark Nunberg. Mark Nunberg began his practice in 1982 and has been teaching meditation since 1990. He co-founded Common Ground Meditation Center in Minneapolis in 1993 with Wynn Fricke and continues to serve as the center's Guiding Teacher. Mark has studied with both Asian and Western teachers and finds deep inspiration in the teachings of the Buddha. Mark practiced as a monk for five months in Burma and completed four three-month retreats at Insight Meditation Society Retreat Center, as well as many months of intensive retreat practice at The Forest Refuge. Mark continues to be a grateful student of Buddhist practice. Common Ground offers all programs freely in the spirit of generosity. If you'd like to volunteer or donate to support the teacher(s) and the center, visit https://commongroundmeditation.org/about/supporting-the-center/.

(Common Ground Meditation Center) Mindfulness meditation leads to insight into the nature of our hearts and minds, revealing an inherent clarity, openness, and ease. This course includes exploration of the intention behind practice, an introduction to insight (vipassana) meditation techniques, instructions for working with common obstacles, an overview of the practice of lovingkindness, and a discussion on how mindfulness can be part of one's daily life. Led by Mark Nunberg. Mark Nunberg began his practice in 1982 and has been teaching meditation since 1990. He co-founded Common Ground Meditation Center in Minneapolis in 1993 with Wynn Fricke and continues to serve as the center's Guiding Teacher. Mark has studied with both Asian and Western teachers and finds deep inspiration in the teachings of the Buddha. Mark practiced as a monk for five months in Burma and completed four three-month retreats at Insight Meditation Society Retreat Center, as well as many months of intensive retreat practice at The Forest Refuge. Mark continues to be a grateful student of Buddhist practice. Common Ground offers all programs freely in the spirit of generosity. If you'd like to volunteer or donate to support the teacher(s) and the center, visit https://commongroundmeditation.org/about/supporting-the-center/.

This talk is fresh from my return from a ten-day silent unstructured retreat at the Forest Refuge in central Massachussets in 2014. We'll explore some specific practices I found helpful for developing concentration as well as how to look deeply into the the Three Characteristics of Reality. Along with techniques for arriving, we'll talk about strategies for riding the ever-changing waves and fluctuations of sensations, feelings, moods and mind states.

(Insight Meditation Society - Forest Refuge) Closing session for the month of April online teachings at the Forest Refuge, with Caroline Jones.

(Insight Meditation Society - Forest Refuge) Closing session for the month of April online teachings at the Forest Refuge, with Caroline Jones.

On today’s episode of the Healthy Wealthy and Smart Podcast, Sharon Salzberg joins me to discuss her new book Real Love which will be released on June 6th, 2017! In her tenth book, Sharon Salzberg provides a pathway towards more sustainable and authentic connection by offering a creative toolkit of mindfulness exercises and meditation techniques that guide us to strip away our layers of habit to access a truer understanding of love, “real love.” This journey enables us to become more present and to begin to experience real love—love based on direct interactions, rather than preconceptions. When we are truly engaged in these present experiences we are not only able to feel more connected to our own core selves, but also to those around us, and ultimately to life itself. Divided into three sections, Real Love explores love in three arenas of life: for oneself, love for an other, and love for all of life. In this episode, we discuss: -An introduction to Loving Kindness Meditation -Practical strategies to incorporate meditation into a busy schedule -Is self compassion through meditation considered laziness? -What Sharon hopes readers will learn from Real Love and viewing love as an ability not a feeling -And so much more!   Sharon believes that our human brain, “can tend to fixate on what’s wrong and not appreciate what’s right and what’s good.” Loving Kindness Meditation understands our bias to focus on the negative and balances it with positive reflection for a holistic view of ourselves.   Incorporating meditation into a busy schedule can be as simple as being more present in everyday activities. Sharon stresses that, “Just short moments that break the crazy momentum that we get lost in, they make a difference too.”   According to Sharon, meditation is not a process of resetting our inner thoughts but rather enhancing them. “Our goal is not to wipe out thoughts, our goal is to develop a different relationship to our thoughts… The kind of awareness we are cultivating is balanced, it’s clear, it’s present, it’s loving.”   Sharon shares that the ultimate effect of meditation is revealed through a constant practice. By mastering the skill, “We learn to let go and begin again. When we do that over and over and over again, what happens is that our attention starts to get stabilized.”   For more information on Sharon: Born in New York City in 1952, Sharon Salzberg experienced a childhood involving considerable loss and turmoil. An early realization of the power of meditation to overcome personal suffering determined her life direction. Her teaching and writing now communicates that power to a worldwide audience of practitioners. She offers non-sectarian retreat and study opportunities for participants from widely diverse backgrounds. Sharon first encountered Buddhism in 1969, in an Asian philosophy course at the State University of New York, Buffalo. The course sparked an interest that, in 1970, took her to India, for an independent study program. Sharon traveled motivated by “an intuition that the methods of meditation would bring me some clarity and peace.” In 1971, in Bodh Gaya, India, Sharon attended her first intensive meditation course. She spent the next years engaged in intensive study with highly respected meditation teachers. She returned to America in 1974 and began teaching vipassana (insight) meditation. In 1976, she established, together with Joseph Goldstein and Jack Kornfield, the Insight Meditation Society (IMS) in Barre, Massachusetts, which now ranks as one of the most prominent and active meditation centers in the Western world. Sharon and Joseph Goldstein expanded their vision in 1989 by co-founding the Barre Center for Buddhist Studies (BCBS). In 1998, they initiated the Forest Refuge, a long-term retreat center secluded in a wooded area on IMS property. Today she teaches a variety of offerings around the globe. Sharon resides in Barre, Massachusetts, and New York City. She served as a panelist with the Dalai Lama and leading scientists at the 2005 Mind and Life Investigating the Mind Conference in Washington, DC. She also coordinated the meditation faculty for the 2005 Mind and Life Summer Institute, an intensive five-day meeting to advance research on the intersection of meditation and the cognitive and behavioral sciences.  At the 2005 Sacred Circles Conference at the Washington National Cathedral, Sharon served as a keynote speaker. She has addressed audiences at the State of the World Forum, the Peacemakers Conference (sharing a plenary panel with Nobel Laureates His Holiness the Dalai Lama and Jose Ramos Horta) and has delivered keynotes at Tricycle’s Buddhism in America Conference, as well as Yoga Journal, Kripalu and Omega conferences. She was selected to attend the Gethsemani encounter, a dialogue on spiritual life between Buddhist and Christian leaders that included His Holiness the Dalai Lama. The written word is central to Sharon Salzberg’s teaching and studies. She is the author of nine books including Lovingkindness, the NY Times best seller Real Happiness, and Real Happiness at Work. In her early Buddhist studies at the University of Buffalo, she discovered Chogyam Trungpa Rinpoche’s book, Meditation in Action. She later heard him speak at a nearby school:  he was the first practicing Buddhist she encountered. While studying in India, Shunryu Suzuki’s book Zen Mind, Beginner’s Mind profoundly influenced the direction of her meditation practice. She is a weekly columnist for On Being, a regular contributor the the Huffington Post, and was a contributing editor of Oprah’s O Magazine for several years. She has appeared in Time Magazine, Yoga Journal, msnbc.com, Tricycle, Real Simple, Body & Soul, Mirabella, Good Housekeeping, Self, Buddhadharma, More and Shambhala Sun, as well as on a variety of radio programs. Various anthologies on spirituality have featured Sharon Salzberg and her work, including Meetings with Remarkable Women, Gifts of the Spirit, A Complete Guide to Buddhist America, Handbook of the Heart, The Best Guide to Meditation, From the Ashes—A Spiritual Response to the Attack on America, and How to Stop the Next War Now: Effective Responses to Violence and Terrorism.   Resources discussed on this show: Sharon Salzberg Website Real Love Book Sharon Salzberg Twitter   Thanks for listening and subscribing to the podcast! Make sure to connect with me on twitter, instagram and facebook to stay updated on all of the latest! Show your support for the show by leaving a rating and review on iTunes!   Have a great week and stay Healthy Wealthy and Smart!   Xo Karen   P.S. Do you want to be a stand out podcast guest? Make sure to grab the tools from the FREE eBook on the home page! Check out my blog post on the Top 10 Podcast Episodes of 2016!  

Big Question: How can I nurture my creative gifts?   Sharon Salzberg has taught meditation for more than 30 years. She's the cofounder of the Insight Meditation Society, the Forest Refuge, and the Barre Center for Buddhist Studies. Her work is based on the practices of mindfulness and Metta—lovingkindness—to cultivate love and compassion for ourselves and others. It all sounds wonderful, right? There's this small problem: enemies. Jesus said, “Love your enemies.” But how? How do we break through our anger, hatred, and fear and touch that true Metta place? And if we did, if we actually loved our enemies … what would happen?  

Sam and Joseph discuss the practice of meditation and answer questions that came from listeners in response to their first conversation, The Path and the Goal. Joseph Goldstein has been leading meditation retreats worldwide since 1974. He is a cofounder of the Insight Meditation Society, the Barre Center for Buddhist Studies, and the Forest Refuge. Since 1967, he has practiced different forms of Buddhist meditation under eminent teachers from India, Burma, and Tibet. His books include The Experience of Insight, A Heart Full of Peace, One Dharma, and Mindfulness: A Practical Guide to Awakening. For those interested in practicing mindfulness, Joseph and Dan Harris have developed a short meditation course as an app, 10% Happier: Meditation for Skeptics. You can begin the course for free, and if you choose to purchase the full course, you will receive a 20 percent discount by using the code: WAKINGUP (all caps required).

Joseph Goldstein–one of the primary figures in the development of the Insight Meditation movement–joins us today to discuss the unique benefits of long-term practice. He touches in on the need the train the mind, and hence the need for long periods of dedicated training. He also shares some of the background and vision behind the long-term retreat facility that he helped start called the Forest Refuge–a place where people can come and do long, self-guided retreat practice. Finally, we touch in on the future of the insight meditation tradition, and really the development of Western Buddhism in general. This is part 1 of a two-part series. Listen to part 2, Joseph Goldstein on the Science of Insight. Episode Links: The Forest Refuge ( http://www.dharma.org/meditation-retreats/forest-refuge ) One Dharma: The Emerging Western Buddhism ( http://bit.ly/kELk5 ) Insight Meditation Society ( http://www.dharma.og )

In the 2nd part of our conversation with Sharon Salzberg, Gwen Bell speaks to her about a number of fascinating subjects. They begin with Sharon’s experience writing for secular publications, such as Oprah’s O Magazine and her experience writing her most recent book, Faith: Trusting Your Own Deepest Experience. They also discuss some periods of Sharon’s practice where she was confronting the “banality of her own mind” and a large amount of suffering and despair. The conversation ends with Sharon’s account of the early days of the Insight Meditation Society. She also touches on how the organization has evolved over time, from it’s early disorganized beginning to it’s current condition as a well established center. She also discusses in detail what it’s like to do a retreat at the Retreat Center and at the newer long-term retreat facility, the Forest Refuge. This is part 2 of a three-part series. Listen to Part 1: Sharon Salzberg on Now and Then & Part 3: Bodh Gaya is “The City." Episode Links: Faith: Trusting Your Own Deepest Experience ( http://bit.ly/a9qSHL ) Insight Meditation Society ( www.dharma.org )

Joseph Goldstein has been leading meditation retreats worldwide since 1974. He is a cofounder of the Insight Meditation Society, the Barre Center for Buddhist Studies, and the Forest Refuge. Since 1967, he has practiced different forms of Buddhist meditation under eminent teachers from India, Burma, and Tibet. His books include The Experience of Insight, A Heart Full of Peace, One Dharma, and Mindfulness: A Practical Guide to Awakening. For more information about Joseph, please visit www.dharma.org. Joseph has been a close friend for more than 20 years. He was one of my first meditation teachers and remains one of the wisest people I have ever met. In this two-hour conversation, we discuss how he came to devote his life to the study of meditation. We also debate some of the finer points of the practice. Although parts of this discussion are accessible, much of it is quite esoteric. I suspect that only experienced meditators will find the second half interesting, or even intelligible. My latest book, Waking Up, provides some necessary context, but there is no substitute for time spent engaging these practices on retreat.—SH

Tami Simon speaks with Joseph Goldstein, the cofounder of the Insight Meditation Society, the Barre Center for Buddhist Studies, and the Forest Refuge. Joseph has been teaching insight and lovingkindness meditation since 1974, and with Sounds True he has published many programs, including the new book Mindfulness: A Practical Guide to Awakening. In part two of a two-part interview, Tami speaks with Joseph about the Satipatthana Sutta's wisdom on mindfulness beyond the body—mindfulness of feeling, of mind, and of dharma. Joseph also investigated what it means to be mindful of the Buddha's Four Noble Truths, and how we can bring an engaged heart to our practice. (53 minutes)

Tami Simon speaks with Joseph Goldstein, the cofounder of the Insight Meditation Society, the Barre Center for Buddhist Studies, and the Forest Refuge. Joseph has been teaching insight and lovingkindness meditation since 1974, and with Sounds True he has published many programs, including the landmark audio series Abiding in Mindfulness and the new book Mindfulness: A Practical Guide to Awakening. In part one of a two-part inerview, Tami speaks with Joseph about his understanding of mindfulness that goes beyond our experience in the present moment, how the embodied realization of impermanence relates to mindfulness, and the Satipatthana Sutta—the central Buddhist teaching on mindfulness. (68 minutes)

Ven. Anuradha learns that if you can't even locate the Tathagata in space when he's sitting right in front of you, how can you ever hope to answer questions about his fate after death?Listen to this sutta read by Joseph Goldstein (4'54" 1.7 MB)Recorded by jtb on 18 Feb 2006 at the Forest Refuge, Barre, Massachusetts, USA. Translated from the Pali by Bhikkhu Bodhi. From »The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya, Bhikkhu Bodhi, trans. (Somerville: »Wisdom Publications, 2000). Text is copyright © 2000 Wisdom Publications. Courtesy of, and with permission from, Wisdom Publications, 199 Elm Street, Somerville, MA 02144 USA, »www.wisdompubs.org.

Taken together, this series of parallel suttas offers one of the most evocative descriptions of Nibbana to be found in the entire Canon.Listen to this sutta read by Joseph Goldstein (03'05" 1.1 MB)Recorded by jtb on 18 Feb 2006 at the Forest Refuge, Barre, Massachusetts, USA. Translated from the Pali by Bhikkhu Bodhi. From »In the Buddha's Words: An Anthology of Discourses from the Pali Canon, Bhikkhu Bodhi, trans. and ed. (Somerville: »Wisdom Publications, 2005). Text is copyright © 2000 Bhikkhu Bodhi. Courtesy of, and with permission from, Wisdom Publications, 199 Elm Street, Somerville, MA 02144 USA, »www.wisdompubs.org.

You can wish for Awakening all you want; but the only way to bring it about is by making the necessary effort.Listen to this sutta read by Joseph Goldstein (5'24" 1.8 MB)Recorded by jtb on 18 Feb 2006 at the Forest Refuge, Barre, Massachusetts, USA. Translated from the Pali by Bhikkhu Bodhi. From »The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya, Bhikkhu Bodhi, trans. (Somerville: »Wisdom Publications, 2000). Text is copyright © 2000 Wisdom Publications. Courtesy of, and with permission from, Wisdom Publications, 199 Elm Street, Somerville, MA 02144 USA, »www.wisdompubs.org.

In this famous sutta the Buddha corrects Ven. Ananda, pointing out that having "admirable" friends, companions, and comrades is not half but the whole of the spiritual life. (For more about this special kind of friendship, see »Kalyanamittata.)Listen to this sutta read by Joseph Goldstein (02'25" 0.8 MB)Recorded by jtb on 18 Feb 2006 at the Forest Refuge, Barre, Massachusetts, USA. Translated from the Pali by Bhikkhu Bodhi. From »In the Buddha's Words: An Anthology of Discourses from the Pali Canon, Bhikkhu Bodhi, trans. and ed. (Somerville: »Wisdom Publications, 2005). Text is copyright © 2000 Bhikkhu Bodhi. Courtesy of, and with permission from, Wisdom Publications, 199 Elm Street, Somerville, MA 02144 USA, »www.wisdompubs.org.

The Buddha compares the knowledge he gained in his Awakening to all the leaves in the forest, and his teachings to a mere handful of leaves. He then explains why he didn't reveal the remainder.Listen to this sutta read by Sarah Doering (02'36" 0.9 MB)Recorded by jtb on 21 Oct 2005 The Forest Refuge, Barre, Massachusetts, USA. Translated from the Pali by Bhikkhu Bodhi. From »The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya, Bhikkhu Bodhi, trans. (Somerville: »Wisdom Publications, 2000). Text is copyright © 2000 Bhikkhu Bodhi. Courtesy of, and with permission from, Wisdom Publications, 199 Elm Street, Somerville, MA 02144 USA, »www.wisdompubs.org.

The ascetic Bahiya receives a brief teaching from the Buddha about dispassion towards the senses ("In the seen will be merely what is seen...") and immediately becomes an arahant.Listen to this sutta read by Sarah Doering (08'39" 2.9 MB)Recorded by jtb on 21 Oct 2005 at the Forest Refuge, Barre, Massachusetts, USA. Translated from the Pali by John D. Ireland. From The Udana and the Itivuttaka: Two Classics from the Pali Canon (Kandy: »Buddhist Publication Society, 1997). Text is copyright © 2005 »Buddhist Publication Society. Courtesy of, and with permission from, Buddhist Publication Society, P.O. Box 61, No. 54 Sangharaja Mawatha, Kandy, Sri Lanka, »www.bps.lk.