Harmonizing breath-body-mind-nature

In response to requests from some students in the past, I offer instruction in meditation during the course. I have been a daily meditation practitioner for over 30 years, having done numerous extended retreats in forest temples in Thailand. The basic method of meditation I will present is “mindfulness of breathing” (anapana-sati), the original meditation of the Buddha himself, which teaches how to become mindful of body, feeling, mind, and nature. Our sessions will be relaxed and informal and you are encouraged to find a posture that is comfortable (cross legged, seiza, or in a chair) and conducive to mindfulness. Whether you are healthy and already practicing meditation or feeling scattered and a bit lost, come join us and give your mind/heart kokoro 心 a break!

Date & Time: Meet in the main courtyard on Mita Campus at 4:30 after class OTHER STUDENTS AND FRIENDS WELCOME! For those who cannot come on this day and time, there will be alternative dates set for meeting at another temple in Yokohama, not far from Hiyoshi campus.

Place: Shinko-in Temple 心光院 a 15 minute walk from Keio Mita Campus right under Tokyo Tower, nearest eki is Oedo Line Akabanebashi

106-0044 東京都港区東麻布1-1-5
1-1-5 Higashi-Azabu, Minato-ku, Tokyo 106-0044
Click here for a map
It’s not the Zen temple on the left, but the older traditional looking temple on the right closer to the Tower. Enter through the parking lot, turn right, walk past the Buddha hall on the left which will be shut, enter the sliding doors on the left just after the Buddha hall across from the Kannon and Jizo statue, put your shoes on the right and enter the Buddha hall on the left.

Outline of the Style and Practice:
Guided Shamatha and Vipassana Meditation

Part I: Shamatha (“calming”)

1)    Attitude & Posture
a)     The Pyramid of Body-Mind-Breath

• breath unites a disconnected mind-body

• they interpenetrate; working on one influences the other two

b)    Solid like a Mountain

• A mountain takes on all weather without complaint like a meditative mind takes on all thoughts and experiences

c)     Like the Buddha, like a Buddha image, emotionally balanced

• Content to be alone; yet still open and welcoming to others

d)    Form

• Legs & solid base: lotus, half lotus, seiza, or chair

•  Posture: straight but not stiff; back and neck straight allows flow of breath and energy

• Hands: at tanden like zen, on knees; Eyes: half closed

2)    Following

a) study the breath, its quality is a reflection of mind; do not force deep breathing

• slowly experience it settle and descend to tanden

b) body scan: using same “following” style, study the body from top to bottom and back up while breathing in and out

• this method creates a deep level of relaxation and “calming” (shamatha) making the mind ready for vipassana

Part II: Vipassana (“insight”)

1) Guarding I: choose one place in the body which is sensitive to breathing and rest your awareness on this point. Develop one-pointed concentration.

2) Guarding II: choose one place in the body (from the previous body scan) which is sensitive to feeling and rest your awareness on this point.

3) Vipassana I:

• At the place of physical sensation in Guarding II, study the nature and interplay of form (the physical nature of the body), feeling (positive-negative-neutral), perception (qualities of feeling), thoughts (about the feeling), and consciousness – all 5 kandhas.

• Eventually you notice how “pain” or a particular feeling is always changing (anicca) and is never really existing as a single entity (anatta). Sometimes, the pain will suddenly disappear.

4) Vipassana II

• Distractions: outside noises, feelings, memories and other distractions will arise. Try to return gently to the object of meditation. Otherwise, make the distraction your meditation point and repeat Vipassana I. In this way, there are never any “distractions” or “problems” with your meditation practice. You meditate on whatever arises, whatever is there.

• Gap and Spaciousness: Through the Vipassana I process, you can come to see all problems and emotional afflictions as impermanent and not-self. These afflictions also tend to clear away for periods of time like clouds in the sky dissipating. The result is a “gap” in habitual thought and feeling patterns, and a sense of spaciousness. This spaciousness not only brings relief from afflictions but develops a new creative place from which new thoughts, feelings, and actions can arise that aren’t directed by previous habitual tendencies.