Category Archives: Three-Year Retreat

Same Old Raccoon

August 2008

Lama Norlha Rinpoche, when he teaches meditation, sometimes illustrates his instructions with a classic example: If we become accustomed to sitting in meditation with a spaced-out, blank mind, it is said that we are sowing seeds for rebirth as a hibernating animal. The raccoon, says Rinpoche (via his ace translator, Lama Jamdron), disappears into its den in the late fall, and when it re-emerges in the spring: same old raccoon!

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Raccoon Story

August 2008

For the past few weeks, we’ve been entertained almost every day by a family of raccoons: a mother and five cubs.

The cubs are SO cute! They climb the chicken wire enclosure where the guinea hens used to live, engage in wrestling matches, and wreak general, adorable havoc on the property, as mom looks on to make sure they stay safe. Early one morning one of the cubs picked a green tomato (our only food crop, aside from a few herbs), and one of the retreatants, who happened to be outdoors just before the 6:00 a.m. chanting, hissed at it to discourage further destruction. It hissed back nonchalantly, and carried on.

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Down the Rabbit Hole

July 2008

Just a few days into three-year retreat, almost seven months ago, I was helping a fellow retreatant polish some shrine bowls. It was during the lunch break, the only time talking is allowed, and we discovered that we had both come up with the same metaphor to describe our experience so far: down the rabbit hole!

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The Seventeenth Gyalwang Karmapa

May 2008

In its thirty years of existence, PTC Monastery has hosted many great Lamas, including His Holiness the Dalai Lama, His Holiness the Sixteenth Gyalwang Karmapa, Dorje Chang Kalu Rinpoche (under whose guidance PTC was founded), Chamgon Tai Situ Rinpoche, Jamgon Kongtrul Rinpoche, Khenchen Thrangu Rinpoche, Bokar Rinpoche, Khenpo Tsultrim Gyamtso Rinpoche, and many others. Just to read their names confers blessing!

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Efficiency Expert

February 2008

As Buddhists, we are encouraged to spend a lot of time contemplating the impermanence of all phenomena and, in particular, the inevitability of our own death. We realize that if we are going to reach enlightenment, we had better get started right now! There is not a moment to waste. Our opportunity might end before this paragraph is over—by death, disability, or a life-changing phone call—and if we don’t attain mental freedom in this lifetime…we will have to do the whole thing over again, all the confusion and suffering, lifetime after lifetime, sort of a cosmic version of the movie Groundhog Day.

In retreat, I am learning how to harness this quickly passing time and make it work for my benefit as long as it lasts. I won’t be able to transpose this lesson entirely into my post-retreat life (assuming I live that long), but I think I am learning a few valuable tricks. Mostly they have to do with habitual patterns I wasn’t even aware of.

Retreat is an exact inversion of my previous agenda. I would plan for everything else in my life, and maybe even program in a daily slot for some meditation, but in general, Dharma practice was reserved for whatever free time I had left at the end of the day…unless I wanted to watch a dvd…or read the New York Times online…or chat with a friend on the phone, or attend a really important meeting, etc,. pretty much ad infinitum. In short, not much time for Dharma practice at all!

In retreat, it is all about Dharma practice. We have four meditation sessions a day, beginning at 4:00 a.m. and ending at 8:30 p.m., for a total of more than 8 hours of solitary practice in our rooms, plus additional practice to finish up each session after it officially ends, totalling over an hour; plus 4 hours of group chanting practices—in short, 13 hours of scheduled practice daily: that’s five more hours than a full-time job. Everything else has to be fit into the spaces between practice sessions—that includes eating, sleeping, exercise, showers, laundry, brushing your teeth, getting dressed or undressed, cleaning your room, communal chores, dealing with pieces of paper, writing letters, studying, reading, getting out for some fresh air, etc.

At first it seemed completely impossible—on most days we have less than two hours of unscheduled time, most of it in increments of 15 minutes or less, in which we have to fit all of the above activities and anything else we might need to take care of.  And most breaks are usually just enough time to visit the bathroom, get a cup of tea, adjust clothing, and take care of any preparation that’s needed for the next session. (There’s an additional hour and a half of “free” time after lunch, but it is usually taken up by work or classes. There’s also an hour after the 8:30 p.m. gong—but it includes a half hour of follow-up practice, and anyway I am toast by then and just go to bed as soon as possible.)

If it sounds grim: it’s NOT! It’s quite wonderful to wake up every morning and live the same day over again, a day devoted almost entirely to the very thing I thought I most wanted to do and considered the most important before, but never found time for. Every day is Groundhog Day in retreat … with the potential to get it right every day, and still do it all over again the next.

An additional benefit: I have become an efficiency expert. I plan in minutes and seconds; I know precisely how long most things I have to do take, when pared of most of the thoughts, daydreams and spacing out that fill up so much time in our ordinary lives. I shower in five minutes flat, get dressed in about a minute, eat in ten, wash my dishes in one. If I find myself in the basement with my toothbrush in my hand and my tea cup empty one minute before I’m due formally dressed in the shrine room (2 floors up) to begin the 6:00am chanting session…no sweat! I fill my cup from the perpetual hot water pot, dash up the stairs, put my toothbrush away, put on my zen (monastic shawl) with all the folds properly in place (or, occasionally, not), grab my mala (prayer beads), turn off my light, and make it upstairs just before the shrinekeeper sounds the first, wrathful blast of the conch.

An interesting and previously unsuspected thing about time: when your mind is really focused, time becomes spacious. Five minutes to spare now seems generous and relaxed; a minute or 30 seconds is enough time for any number of things, without rushing. It turns out, there is plenty of time for Dharma practice (13 hours a day!) if inessential activities are eliminated and others reduced to the minimum time actually needed to do them.

Of course, I have a much simpler life now than I did outside retreat: no shopping, errands, medical appointments, family and social obligations, or income to produce, and most meals are prepared for us. Those things do take up a lot of time, so it wouldn’t be possible to spend 13 hours in formal practice in my ordinary life. But I hope I will find a lot more time when I go back to it than I did before. One less movie is two more hours of meaningful time; 5 minutes less in the shower adds up to over 30 hours in a year. And what do I really get from browsing the political commentary in the New York Times, besides more spinning thoughts?

The more time we have for meditation and Dharma study, the quicker we will start to deactivate the habitual patterns of thought and perception that keep us confused and in pain. The Vajrayana path says complete mental freedom can be attained in this very lifetime, if we play our cards right.

So… enlightenment…or a long, hot shower?

What It’s Like In Three-Year Retreat

March 2008

At first it was hard to get up and be ready to start the day’s meditation practice at the sound of the 4:00 a.m. gong. Just under two months into retreat, I look forward to it (at least, most of the time). The first practice we do each morning is breathtakingly beautiful, and the day goes on from there.

Our day is divided into four meditation sessions, called thuns (pronounced toons, but with the o’s more like those in look), which we do in our rooms, on our own. The shortest lasts an hour and a half, the longest almost three hours. These periods are devoted to the current practice that we must complete. As I write this, we are working on the ngondro, or preliminary practices. We spent a month studying and contemplating the common preliminaries, the four thoughts that turn or redirect the mind from worldly to spiritual concerns, a week on each of them. (If you want to review them, there should be a post called “Four Thoughts.”) Now we are working on what are called the uncommon or extraordinary preliminaries, a set of four hands-on practices that will prepare us to move on to the more advanced practices that have the potential (if we apply ourselves) to speed our minds toward awakening during the last two years of retreat. These intensive practices could become tedious done for hours on end, if we don’t keep our minds on the goal rather than the repetition.

One of Rinpoche’s students once expressed skepticism that she could actually reach the goal by doing the practices; it seems so, well, unattainable. He replied that it is just like starting a car; if you turn the key in the ignition, the motor comes on. Just like that.

Vajrayana Buddhism, the form practiced in Tibet, may not be everyone’s cup of tea, with its ornate rituals, complex visualizations, and numerous bells and whistles. It’s not the only path to awakening, and we all pick the one that most appeals to us. But it is a tried-and-true path; it has worked for many centuries, and been handed down from teacher to teacher, generation to generation, in an unbroken, precious lineage. We don’t have to rely solely on faith to believe this; we have living, highly realized teachers who demonstrate it every day of the week. If you don’t believe me…look up an authentic Lama, preferably one of the old school, actually trained in Tibet and India, and recognized by a genuine practice lineage, and spend some time in his or her presence, if you can. (That opportunity is getting rarer by the day.)

Besides the individual meditation sessions in our rooms, we spend about four hours a day in group chanting practices, two hours in the morning and two in the evening. Each session consists of a number of different practices and prayers, each designed to fulfill a different purpose, all in the service of awakening our minds and connecting us with powerful positive forces in the universe and deep within our own minds. These sessions have a very different energy from the room practice; the two complement each other and make each day feel complete.

It is not a design-your-own kind of retreat—bring in the books you’ve always wanted to read and your journal, do some hiking, take a dip in the lake, etc. The schedule is quite rigorous, and the program very specific, with pretty much every minute accounted for; it can barely be covered in three years and three months, so we are always pushing ourselves hard. The other kind of retreat has its appeal, but at the end, what would you have achieved, besides at best a nice, relaxing three-year vacation now at an end? Our retreat is a recipe for success, designed and thoroughly tested by people who achieved the goals we are seeking.

All the practices done in three-year retreat, at least in the first part, are also accessible to laypeople outside the retreat setting. The same chanting practices are done daily in the monastery’s main shrine room. Anyone may attend and participate. The preliminary practices we are working on now are also available to anyone interested in undertaking them. If you finish the preliminary practices, you can go on to the more advanced ones. But it’s relatively rare for practitioners to finish all the preliminaries outside retreat, as the practices take quite a lot of time, focus, and discipline, all of which can be hard to find in the midst of a busy household life.

Men and women do retreat separately. There is always a men’s retreat and a women’s retreat taking place concurrently, each in its own house. The roof of the men’s retreat house is visible from my window.

Being cloistered with a small group of people day after day for years on end can have its tricky parts. I am very fortunate to be in retreat with a relatively easygoing, mutually supportive group of women, six of us in all, plus two nurturing caretakers.Of course, there are potential annoyances, but two months in, so far so good. Overlooking or dealing generously with minor (and major) sources of friction is a practice that is integral to the retreat experience. When people suggest to Rinpoche that they would like to do a solitary retreat rather than a group one, he generally laughs and informs them that in solitary retreat they would never have the chance to confront and iron out their emotional rough edges. It’s easy to think you are more spiritually developed than you really are, if there is no one around to push your buttons or tempt you to push theirs.

In some ways, being in retreat feels like traveling back in time. Sometimes it’s the 16th century, sort of Girl with A Pearl Earring with a Tibetan theme—the long skirts, the intricate handmade dough-and-butter offering cakes, the time-honored rituals, performed to the best of our ability just as they have been done for hundreds of years. On the other hand, we have electric lights, running water, hot showers (even if no time to take them!), a washer and dryer, a propane stove and heater. And then there are moments when you could swear you’ve been propelled into some alternative universe of the distant future. It’s a strange mix of technologies, and you can travel many generations from one moment to the next.

During the chanting on these winter evenings, when it gets dark early, in our cozy shrine room painted in rich, warm shades of red, orange, and yellow, with the shrinekeepers bustling about while the rest of us chant—making sure candles are lit, emptying and drying the dozens of fine copper water offering bowls, performing the details of each ritual at just the right time in just the prescribed way, following exactly the same routine night after night—I am transported back over centuries, millenia. I feel a deep kinship with Vestal Virgins and Celtic priestesses, with medieval Catholic nuns in their cloisters, and with everyone else who has ever participated in ceremonies to tame the forces of darkness and concentrate the forces of light—internally, externally, in ourselves, and, we hope, in the world.

I am very happy here. I am at home.

See you in 2011!

Now My Name Is Chödrön

February 2008

You enter three-year retreat without a lot of the things that constitute your identity out in the world. There are specific reasons, practical or symbolic, for each thing you give up, but the sum effect seems to be to wipe the slate as clean as possible at the outset so you can jump right in to the hard work of deconstructing that elusive yet pervasive sense of “me” that is a magnet for every kind of confusion and suffering.

First, you have to get rid of most of your stuff, or at least store it somewhere. Everything we bring with us has to fit into our room. Mine is one of the bigger ones in the retreat house, about 10 by 11 feet.

The day before retreat began, we got our heads shaved. I loved that. I thought it would be uncomfortable, maybe even painful, and that my head would be cold (it was January); but it was quite a pleasant experience, and so far my head is never cold. Every once in a while, when I make it outside at lunchtime for a thrilling 10-minute walk on the gravel path around the house, I put a hat on; but I almost always take it off, unless the weather is frigid.

Next, we put away our clothing and assume the traditional robes worn by Tibetan Buddhist monks and nuns. (We are considered temporarily ordained while in retreat; the vows we take are identical to lay vows, with the addition of celibacy. The vows expire when retreat ends, though we can choose to keep honoring them, and some retreatants opt for lifelong ordination if the opportunity arises.)

I always thought I would love the simplicy of robes—I never felt I really passed Fashion Sense 101. But…robes turned out not to be all that simple! I’m used to them now, or at least used to most of the outfit. The skirt, called a shamtab, is a very wide maroon cotton or wool tube, with no top or bottom. You put it on over your head and have to find a way to make several specifically prescribed folds and get a cloth belt around it before it falls down. The first day was total panic, but by the end of the week I could do it in a minute or less. The sleeveless traditional yellow monastic shirt, while a badge of honor, is a bit of a pain, as it has a button-and-loop system that can be tricky to do up and undo—that’s the kind of thing that can make you late around here, where every second counts. But the biggest challenge is the zen (monastic shawl). It’s a long rectangle of maroon cloth that you have to get just right, under the right shoulder and over the left, with the short right end flung over the left shoulder just so, and the long left end folded several times and draped over the left arm. Fortunately, we don’t have to wear the zen all the time, so far just for formal group activities, such as chanting or teachings in the shrine room.

Somewhere in this process, we also take on a new name that we are known by in retreat. All of us had already received our names when we formally took the vow of refuge to become Buddhists, but most of us just kept it tucked away in a dresser drawer up until now. I got mine from Lama Norlha Rinpoche in 1980: Karma Yeshe Chödrön. Karma means I belong to the Karma Kagyu lineage, whose spiritual leader is the Karmapa, now in his seventeenth incarnation. Yeshe means means Wisdom, the kind you always have whether you have discovered it or not. Chödrön means Lamp of Dharma (Dharma means the truth, the way things are, what the Buddha taught.) We usually go by just one of the three names, though some people have a two-word name; Rinpoche said I will be called Chödrön (the Lamp of Dharma part).

Sometimes two of the names are shortened and combined, typically the first syllable of each of the last two words. I lived in fear that Rinpoche would call me Yechö, to which I think most people would have replied, “Gesundheit!” People who get names that sound really bad in English usually ask Rinpoche for a different version, and I’ve never known him to refuse. One of my fellow retreatants got the very beautiful name Khachap Zangmo. Khachap means “pervading space,” and was the name of the fifteenth Karmapa. But…you have probably figured out why she prefers to be called Zangmo (which means Woman of Excellence), the name Rinpoche selected for her.

So: new name, new clothes, new vows, much less stuff, and no hair.

Oh….and no cell phone!

Why Three Years?

March 2008

Just before retreat started, a friend asked me why I wanted to do a three-year retreat. I didn’t give her a very good answer, because I hadn’t really thought about how to explain it. Most people don’t ask the question, though it must be in everyone’s mind: how can you give up friends, family, restaurants, hiking, driving, concerts and movies, email, the internet, teaching Latin, cell phones, the New Hampshire seacoast, etc. to sit in a room by yourself for THREE YEARS! A week, or maybe even a month…maybe…but THREE YEARS!

For me, there are five basic reasons.

First, in the spiritual tradition I’ve been part of for the past 27 years, the Kagyu Lineage of Tibetan Buddhism, three-year retreat is hands-down the best way to acquire all the basic tools you need to attain complete enlightenment, a.k.a. awakening, a.k.a. seeing everything the way it really is, with no confusion or errors. That sort of realization also enables you to help other people without accidentally making things worse, which is one of the pitfalls of trying to help others when you are confused yourself. It is what the Buddha discovered 2,600 years ago when he set his mind to end suffering for all beings, no matter what it took.

Second, even if I don’t attain enlightenment this time around—and I admit that may be asking a lot—the Buddhist path has many, many tools to help us develop emotional equanimity and tame our minds so we are not at the mercy of every little thing that happens to us. I’d like to not even bat an eyelash the next time someone starts yelling at me or I realize I forgot to buy the chocolate chips. There are a lot of studies now that suggest meditation makes people not only more focused, but also happier. If you want to explore this option outside retreat, a good place to start is any of Pema Chödron’s books, or my current favorite, The Joy of Living by Yongey Mingyur Rinpoche.

Third, and you can stop reading now if you don’t want to think about this, one of the things Buddhism does best is to help us prepare for that inevitable moment of death we are all going to face whether we think about it or not. We learn in Buddhism that the moment of death and what happens after it are crucially important opportunities, and a lot of our practice is specifically designed to enable us to take advantage of them and help others do the same. That may sound far-fetched in a culture where old age is invisible and corpses wear lipstick; but…what if it’s true? (Look up “Pascal’s wager” for seventeenth-century Christian advice on a similar topic.)

Which brings me to reason number four: Why am I so sure three-year retreat can deliver on these goals? Because I have the example of my teacher, Lama Norlha Rinpoche, and other realized teachers I have met, who have traveled exactly this same path before me. You have only to be in a room with one of them for five minutes, maybe less, to know they are operating on some level of clarity, competence, and compassion that we can’t even imagine. I can’t hope to achieve that in three years or even this lifetime, but I do hope to get the process underway.

September 2007, 4:00 a.m.

At the end of this month, I will move to Palpung Thubten Choling Monastery in New York to enter the traditional Kagyu Tibetan Buddhist three-year, three-month seminary retreat, which will begin around the end of the year. I’ve been planning for this moment for more than twenty years, and it’s exactly what I want to do.

But right now (the very hour when I will start the first meditation session of each day in retreat), I am lying awake immersed in the grief of leaving family and friends. I won’t see my daughter or my best friend for more than three years; I am unlikely to see my father or my dog again in this life.

As I have slowly prepared for retreat over the past two years, I have often felt that the process is like preparing to die. If we know we are going to die, then we feel deep grief at the realization that we must leave behind our family, friends, pets and most treasured possessions. Unless we are completely grounded in our practice, we become more and more agitated at these impending losses as the moment of death inexorably approaches.

In preparing to enter a life of seclusion for three years, I too am leaving everything (almost) behind, but in this case, it is my choice; I have some control over the timing; and with any luck, I will re-emerge in early 2011 and be reunited with most, if not all, of my loved ones.

As a remedy for my sadness, I try to follow the instructions for basic calm abiding meditation: I can focus my attention on my breathing or just on empty space, without trying to manipulate the feeling, and allow it to subside in its own time. Or I can use the feeling itself as the focus for meditation, letting my attention rest in its weight and texture, and witnessing, if I am very attentive, the process of its disappearance. Strong emotions can be overwhelming in the moment, but one thing you learn from regular meditation is that all thoughts and feelings are fleeting—even the ones that seem to linger for months. (It’s like snow; you can break your back shoveling it in January, or you can just wait for April. OK, maybe you have to shovel the driveway to get to work…but it’s still a fact that if you don’t bother, it’s going to melt anyway.)

I also bring to mind the instructions of the great nineteenth-century Kagyu teacher, Jamgon Kongtrul, in The Lamp of the Definitive Meaning, in the chapter on the inevitability of suffering in life as we know it: “Sever the root of entanglement! Demolish the foundation of desire! Reflect extensively on the advantages of liberation…and apply yourself diligently to the methods for attaining enlightenment. You must do this!”

Ultimately, there is nothing to be gained by clinging to what we are attached to in this life. If not now, we are bound to lose it later, and the Buddha taught that our suffering at that time will be exactly proportional to our attachment. On top of that, we will continue to go around and around and around lifetime after lifetime, experiencing this same grief again and again, until we do something to halt the entire process. Lama Norlha Rinpoche recently used the following analogy in a teaching: After we do our laundry, we are so happy to have clean clothes, but then they get dirty and we have to wash them again…and again…and again. Similarly, we cycle endlessly through lifetimes of suffering, being born and suffering and dying again and again; but once we recognize the nature of our mind and attain freedom, as he put it, “the laundry is finished forever.”

And it’s not just my laundry. The Buddha taught that when you attain freedom for yourself, you can see clearly how to help others get out of the cycle as well. So, even though I will miss my family and friends for the next three years, this is something I need to do for them, too.