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_posts/2024-04-23-journey-within-10-day-vipassana-retreat.md
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## Introduction | ||
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Welcome, dear readers, to a journey of self-discovery and inner transformation. | ||
In this article, I invite you to join me as I recount my profound experience | ||
during a 10-day Vipassana meditation retreat under the guidance of Padma Bhushan | ||
S.N. Goenka. Together, we'll explore the depths of silence and introspection, | ||
uncovering the timeless wisdom that resides within each of us. So, grab a cup of | ||
tea, find a comfortable spot, and let's embark on this enlightening voyage | ||
together. | ||
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## A bit of history | ||
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I've been meditating since a young age, initially informally taught in my | ||
school. We would collectively sit in silence, using our breath as the focal | ||
point, for five minutes before classes began each day. In the 6th grade, I began | ||
meditating regularly at home, using a candle lamp as my point of focus from 6:30 | ||
pm to 7 pm. This practice continued until my 11th grade. | ||
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During my college years, however, meditation took a backseat in my life, and the | ||
habit eventually faded away. It wasn't until a few years ago that I reignited my | ||
meditation journey after attending an online course by Sadhguru Jaggi Vasudev, | ||
which introduced me to Kriya Yoga techniques. While I found these techniques | ||
beneficial, I wasn't fully aligned with Sadhguru's blending of Kriya Yoga and | ||
Bhakti techniques, given my upbringing in a Hindu family where I had performed | ||
and attended rituals with my current rational mind, I wasn't convinced by the | ||
Bhakti path. | ||
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My perspective shifted when I encountered Daniel Ingram's book, "Mastering the | ||
Core Teachings of the Buddha," which offered a practical approach to | ||
enlightenment without mysticism. Inspired, I delved into the techniques outlined | ||
in his book, embarking on self-retreats intermittently for several months until | ||
I reached a stage known as the Dark Night, which I'll delve into in future and I | ||
took a long break which regressed my progress. | ||
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Realizing the need for formal, in-person meditation training, I sought out | ||
Insight meditation retreats in the Theravada tradition, free from sectarian | ||
beliefs and dogmas. Tattagatha in San Jose, California, caught my attention, | ||
offering free 60-day retreats. Despite the time commitment, I was determined to | ||
pursue this path. | ||
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Then, I stumbled upon a retreat by SN Goenka, advertised as non-sectarian and | ||
offered free of cost. Intrigued, I booked my spot a couple of months in advance, | ||
eager to immerse myself in this transformative experience. | ||
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## Day 0: Arrival and Silence | ||
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Upon arriving at the meditation center in Kelseyville, California, on Day Zero, | ||
we were instructed to surrender our phones, wallets, and all personal | ||
belongings. Stripped of distractions, it was just me and my breath, embarking on | ||
a ten-day journey of self-discovery akin to that of a sanyasi. | ||
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Despite experiencing severe jet lag from my return trip from Singapore the | ||
previous day, I was determined to navigate this challenge. The retreat began | ||
with the imposition of Noble silence, a practice not of inherent nobility but | ||
observed by those traversing the noble path of yoga. We dined promptly by 6:45 | ||
pm and convened for the evening discourse at 7 pm, where we were briefed on the | ||
Five Precepts, noble silence being one of them. | ||
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Our daily routine commenced with a 4 am wake-up call, followed by meditation in | ||
our rooms at 4:30 am. Throughout the day, we engaged in meditation sessions | ||
until 9 pm, punctuated by breaks. Mandatory sits were scheduled thrice daily in | ||
the meditation hall: from 8-9 am, 2:30-3:30 pm, and 6-7 pm. | ||
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Meals adhered to a simple schedule: breakfast from 6:30-7:15 am, lunch from | ||
11-11:45 am, and dinner from 5-5:30 pm. The agenda was straightforward: ten | ||
hours of meditation daily for ten consecutive days. It was the exact intensity I | ||
had sought, a crucible for inner transformation. | ||
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## Days 1 to 2: The Battle with the Monkey | ||
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On Day 1, despite setting my alarm for 3:59 am, I naturally woke up at 4:00 am. | ||
It felt like the universe was aligning with my intentions. After a bracing cold | ||
shower, I dove straight into meditation at 4:30 am. My mind, ever the wanderer, | ||
whisked me away to both real and imaginary realms. This pattern persisted during | ||
the 8-hour meditation sessions throughout the day, but gradually, my mind began | ||
to find its footing. | ||
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By Day 2, each breath became my anchor. Focusing solely on the breath came | ||
easier, yet it was accompanied by an overwhelming sense of monotony. | ||
Nonetheless, I persisted, much like the fellow practitioners surrounding me. | ||
It's a challenge to remain motionless for extended periods, especially for ten | ||
hours a day. I found myself constantly adjusting my posture, compounded by the | ||
lingering effects of jet lag. But through it all, I reassured myself that this | ||
discomfort was temporary, a passing phase on the path to inner growth. | ||
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## Day 3: Narrowing the region of attention | ||
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On Day 3, our focus shifted to the region below the nostrils, and I noticed a | ||
significant improvement in my ability to concentrate. This sharpening of the | ||
mind came as a welcome development, even though maintaining this focus | ||
throughout the day proved to be a formidable challenge. My body began to exhibit | ||
signs of fatigue, prompting thoughts about the curriculum for the remaining | ||
days. Despite my dwindling energy, I remained undeterred, determined to | ||
persevere. | ||
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However, the chanting during our meditation sessions presented a cultural hurdle | ||
for me. The language used, Hindi, felt discordant to my ears, with the tune | ||
resembling a mourning chant rather than the peaceful, energizing chants I was | ||
accustomed to in Sanskrit and Tamil. Nonetheless, I resolved to remain | ||
open-minded and focused on my personal journey of self-discovery. | ||
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## Day 4: Insights and persistence | ||
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On Day 4, the practice evolved as we were instructed to observe sensations | ||
across different parts of the body, from the crown of the head to the soles of | ||
the feet, while discerning the three characteristics inherent in each sensation. | ||
This approach resonated with me, as I had encountered these principles | ||
previously in Dan's book. The task was clear: methodically observe each part of | ||
the body, honing in on the impermanence, unsatisfactoriness, and selflessness | ||
present in every sensation. | ||
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## Day 5: Reflections | ||
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On Day 5, the meditation instructions took a new direction, prompting us to | ||
observe sensations from bottom to top and then alternating between top to bottom | ||
and bottom to top. While we were prohibited from taking notes, a practice | ||
advocated by Dan in his book, I found value in reflecting on each session | ||
afterward. This post-sit reflection allowed me to gauge the effectiveness of my | ||
practice and identify areas for improvement. By remaining focused and | ||
introspective in this way, I not only stayed on track but also made significant | ||
strides along the path of self-discovery and calmness with my mind. | ||
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## Days 6 to 8: Equanimity | ||
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During the meditation sessions, we delved into full-body scans, sweeping and | ||
massing sensations, before returning to the meticulous observation of individual | ||
body parts. Through this process, profound insights began to surface. I found | ||
myself realizing the impermanence inherent in every sensation, leading to a | ||
deepening sense of equanimity. Pain and pleasure transformed into mere transient | ||
phenomena, no longer holding sway over my consciousness as I observed them | ||
equanimously. | ||
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In my quest for understanding, I sought to discern dissatisfaction and the | ||
absence of self in each sensation, drawing upon insights gleaned from past | ||
self-retreats prior to the Dark Night. However, this time, I encountered | ||
difficulty in realizing these truths. Despite my knowledge and prior experiences | ||
pointing towards the non-existence of self, I struggled to witness it firsthand. | ||
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Persisting in my inquiry, I reached a pivotal realization: I had been neglecting | ||
a crucial aspect of practice—relaxation and smiling, as taught by Bante | ||
Vimalaramsi. As I embraced this technique wholeheartedly, a profound shift | ||
occurred. Suddenly, I experienced a profound disassociation of the self from | ||
sensations, marking a significant milestone in my journey of self-discovery and | ||
realization. | ||
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## Day 9: Persistence | ||
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On Day 9, despite my best efforts, I continued to grapple with the search for | ||
dissatisfaction within sensations. Although I attempted to implement relaxation | ||
and smiling techniques, it seemed my efforts fell short. Dissatisfaction | ||
remained elusive, stubbornly resisting my scrutiny. | ||
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However, a significant shift occurred during the evening session on Day 9 when | ||
the noble silence was relaxed, allowing the ten-day practitioners to interact | ||
freely. Meeting fellow practitioners, I was struck by the warmth and camaraderie | ||
among us. As conversations flowed and experiences were shared, I found myself | ||
observing the construction of the self-identity within my mind as I engaged in | ||
these interactions. It was a fascinating insight into the workings of the mind | ||
and the role of social interaction in shaping our sense of self. | ||
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Reflecting on my experience, I couldn't help but compare it to the occasional | ||
one-day silent retreats, known as Mouna Vratam, practiced at home. While those | ||
brief periods of silence were beneficial, the profound stillness and tranquility | ||
experienced during nine consecutive days of noble silence were unparalleled. It | ||
was a truly blissful and enriching experience, deepening my understanding of the | ||
self and the power of silence in fostering inner peace. | ||
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## Day 10: Loving Kindness | ||
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The introduction of loving-kindness meditation, known as Metta in Pali language, | ||
marked a significant departure from the Vipassana technique I had been immersed | ||
in. While Metta was not new to me, having practiced it before under the guidance | ||
of Bante, its inclusion in the retreat presented a novel approach to meditation. | ||
Unlike Vipassana, where sensations are the focus, Metta meditation centers on | ||
cultivating feelings of happiness and loving-kindness. | ||
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Initially, the teacher's chanting during the Metta session felt reminiscent of | ||
familiar Hindu traditions, but the monotonous tone disrupted my meditation, | ||
prompting me to return to Vipassana. Yet, during moments of silence in the | ||
meditation hall, I found myself naturally gravitating towards Metta using | ||
Bante's technique. | ||
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As I immersed myself in Metta, I experienced a profound shift. Uttering the | ||
phrase "Sarveeshaam svasthir bavathu" in my mind with pure intentions, I was | ||
overwhelmed by a surge of pleasant sensations, accompanied by tears. However, | ||
this experience, though initially euphoric, soon gave way to uncertainty and | ||
discomfort. Was this rush of sensations a manifestation of dissatisfaction? I | ||
couldn't be certain. | ||
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As I alternated between focusing on happiness and grappling with distractions, I | ||
realized the cycle was exhausting and frustrating. The hindrances pulled me away | ||
from my intended focus, leaving me feeling drained. | ||
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Reflecting on these experiences, I grappled with uncertainty. Was my realization | ||
about dissatisfaction a genuine insight or merely a product of confirmation | ||
bias? The ambiguity lingered, underscoring the complexities of the meditative | ||
journey and the challenges of discerning truth amidst subjective experiences. | ||
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## Day 11 | ||
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As the retreat drew to a close, I emerged from the cocoon of silence and | ||
solitude, reentering the noisy outside world. Yet, within me, I carried the | ||
profound stillness, the timeless wisdom, and the promise of inner | ||
transformation. It's quite impossible to catch the butterflies when you try | ||
hard. When you take a few moments to relax and just observe what's going on and | ||
the butterflies will sit all over you. Good things in life are like these | ||
butterflies. | ||
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## Body Statistics | ||
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My body felt like it was beaten to pulp after long sits for 10 days. I slept | ||
well upon reaching home, and meditated in the evening. The next day upon waking | ||
up at 5 am, I checked my HRV (using Polar H10) and it had slumped from 68 to 47, | ||
by 21 points. However the resting heart rate had improved from 60 to 47. My work | ||
out numbers were miserable than ever as I had regressed severely. I'm hoping | ||
that it will improve over the next two weeks. | ||
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**Exercise**|**March 27, 2024**|**April 23, 2024** | ||
:-----:|:-----:|:-----: | ||
Jump ropes|Easy 300 x 2 sets|Struggled to complete 200 x 1 set | ||
Pull ups|30 lb weighted, 10 reps x 3 sets|normal, 8 reps x 2 sets | ||
Push ups|20 reps x 3 sets|20 reps | ||
Squats|195 lb x 5 reps x 2 sets|110 lb x 3 reps x 1 set | ||
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## Conclusion | ||
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In conclusion, I wholeheartedly recommend such retreats to anyone seeking to | ||
enhance their lives and nurture their emotional well-being. For the greatest | ||
journey is not one of external exploration, but rather the deep dive into the | ||
recesses of our own consciousness. True happiness lies not in reaching a | ||
destination but in savoring the moments along the way. | ||
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Until next time, may each of you find peace, harmony, and boundless happiness. |