I would request politely that answers come only from members who have attended Buddhist retreats , including two day introduction retreats.
When attending retreats has it been your experience that the style of the instructors made a difference to the quality of your retreat ? If they were warm, cool, " spiritual " business like. Did it make a difference to you ?
teaching styles
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Re: teaching styles
My first 10 day retreat was taught by Ven. Antonio Satta - http://www.venantonio.com/" onclick="window.open(this.href);return false;PeterB wrote:I would request politely that answers come only from members who have attended Buddhist retreats , including two day introduction retreats.
When attending retreats has it been your experience that the style of the instructors made a difference to the quality of your retreat ? If they were warm, cool, " spiritual " business like. Did it make a difference to you ?
I have no frame of comparison as my next retreat is not until April.
Ven. Satta is a curious mix because he is a Mahayana (Tibetan) monk who teaches Mahasi-style meditation around the world.
With hindsight, the retreat was a mix of Mahasi-style instruction and practice but with Mahayana devotionals, including daily recitation of the Heart Sutra. We also ate 3 meals per day and kept the Noble Silence. Ven. Antonio touched extremely briefly on Mahamudra, but only to the extent that it was made abundantly clear that an exceptionally large amount of preparation and purification is required before one actually practises it.
The monastery, very close to KTM, is beautiful and very well-serviced, a short walk to Boudhanath Stupa. I feel this immersion certainly helped enthuse me.
Each evening Ven. Antonio gave a dhamma talk, which was based on the instructions given for the days practice. They were well-timed, as they dealt with matters both practical and dhammic that arose during the course of the retreat, and built on the previous day's dhamma talk.
The discipline was rigorous and several people dropped out as the retreat progressed. Ven Satta is very strict and professional when it comes to the meditation practice. For example, I had a flash of insight during walking meditation (which I can't describe in words) which I got excited by, clung to and was so enthused that I broke my meditation, found Ven. Satta who was nearby and excitedly gabbled (in a whisper) of what had just happened. He told me quite assertively that I was clinging, to note it but not to dwell on what had just happened and return to the practice and his instructions.
Due to the large number of retreatants (around 60), the interviews were short, between sessions. During the interview I focused solely on my progress, obstacles that arose and practical advice for readjusting post meditation and ways to continue the practice. He gave down-to-earth advice that was most certainly suited to my particular questions and circumstances.
In all, I'd say that for my first retreat it definitely set me in the right direction. I verified for myself the benefits of vipassana. I discarded the Alan Watts/Hardcore Dhamma/self-proclaimed materials I had previously been referring to (and as Ven. Antonio pointed out, gave me a lot to unlearn and let go of, as I'd built up my own conception of a framework in which I was expecting to measure my practice and progress by) and focused on (at the time) Mahayana, though various events conduced to inclining me to practise and study in the Theravada tradition. That I am considering ordination, directly influenced by the retreat and my subsequent practice, is testament to the start and benefit this retreat has given me.
What I will say, however, is that for practising Theravadins on this board, the Mahayana elements of the retreat will most certainly be a turn-off. Alternatively it could be beneficial exposure to some of the Mahyana thought, particularly sunyata. Then, I didn't understand anything. I still don't, but I now have a better understanding of what and how much I don't understand. For a complete novice to Buddhism, meditation and vipassana, however, I highly recommend it.
Re: teaching styles
So was "strict and professional" what you needed at that time householder ?
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Re: teaching styles
Yes, as a complete beginner who fancied himself a bit after reading Daniel Ingram (serious mistake due to it building expectations etc.) and the like, I was being guided by everyone else rather than finding out for myself and focusing on what the Buddha actually said and taught. I still need that I feel - I tend to learn better when I realise my own mistakes or they are clearly pointed out to me without lots of padding, preamble or meta-language. I tend to work out my own solutions then feel the need to run it past someone for reassurance/verification. Sometimes this is appropriate, sometimes not. My worry is that on retreat if I don't have bad habits and mistakes identified and rectified early on then I'll be spending ages on a tangent that is not in accordance with instruction. Once I've got it worked out and have got into the momentum of a routine/discipline, I can then practice on my own.PeterB wrote:So was "strict and professional" what you needed at that time householder ?
Summary = I benefit from a style that includes early and frequent, then occasional, kicks up the backside.
Re: teaching styles
Interesting householder...thank you.
- Goofaholix
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Re: teaching styles
I've attended a lot of retreats in different teaching streams both in SE Asia and the West. I haven't found the style of the teacher has made much difference to me as it's more about what I'm working on and my state of mind at the time. If I haven't felt much of a connection with the teacher I've been able to draw on what I've learned in the past, if I have then I integrate that with what I've learned in the past.PeterB wrote:I would request politely that answers come only from members who have attended Buddhist retreats , including two day introduction retreats.
When attending retreats has it been your experience that the style of the instructors made a difference to the quality of your retreat ? If they were warm, cool, " spiritual " business like. Did it make a difference to you ?
Pronouns (no self / not self)
“Peace is within oneself to be found in the same place as agitation and suffering. It is not found in a forest or on a hilltop, nor is it given by a teacher. Where you experience suffering, you can also find freedom from suffering. Trying to run away from suffering is actually to run toward it.”
― Ajahn Chah
“Peace is within oneself to be found in the same place as agitation and suffering. It is not found in a forest or on a hilltop, nor is it given by a teacher. Where you experience suffering, you can also find freedom from suffering. Trying to run away from suffering is actually to run toward it.”
― Ajahn Chah
Re: teaching styles
Thats been my experience too Goofaholix.
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Re: teaching styles
I like what you've written Goofaholix. Given I've only been on one retreat, I may well find on my next few retreats that I connect with a teacher with a different style. If it progresses my practice, then that's what matters, is it not?
- Goofaholix
- Posts: 4017
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Re: teaching styles
Absolutely, I think it's good to experience different teachers and styles then you ae less likely to get attached to one teacher or one style, you are more likely to be self sufficient and able to learn no matter the circumstances. Then if later you are lucky enough to find a teacher you want to be with long term your relationship won't be defined by attachment or dependancy.householder wrote:I like what you've written Goofaholix. Given I've only been on one retreat, I may well find on my next few retreats that I connect with a teacher with a different style. If it progresses my practice, then that's what matters, is it not?
Pronouns (no self / not self)
“Peace is within oneself to be found in the same place as agitation and suffering. It is not found in a forest or on a hilltop, nor is it given by a teacher. Where you experience suffering, you can also find freedom from suffering. Trying to run away from suffering is actually to run toward it.”
― Ajahn Chah
“Peace is within oneself to be found in the same place as agitation and suffering. It is not found in a forest or on a hilltop, nor is it given by a teacher. Where you experience suffering, you can also find freedom from suffering. Trying to run away from suffering is actually to run toward it.”
― Ajahn Chah
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- Posts: 133
- Joined: Wed Aug 11, 2010 9:00 pm
Re: teaching styles
At this very early stage, with just one retreat, self-taught practice and quite a bit of dilution due to information overload and lack of understanding, I don't have the discipline or experience to draw upon previous learning, hence my current view that a strict/professional teacher is quite important. But then, this view is perhaps wrong. I may well hold a different view after my next retreat.Goofaholix wrote:Absolutely, I think it's good to experience different teachers and styles then you ae less likely to get attached to one teacher or one style, you are more likely to be self sufficient and able to learn no matter the circumstances. Then if later you are lucky enough to find a teacher you want to be with long term your relationship won't be defined by attachment or dependancy.householder wrote:I like what you've written Goofaholix. Given I've only been on one retreat, I may well find on my next few retreats that I connect with a teacher with a different style. If it progresses my practice, then that's what matters, is it not?
Re: teaching styles
Hi Peter
I've practiced exclusively under the guidance of SN Goenka since 1985, so I'm not sure whether my observations will be of as much value to you than from someone who has practiced under the guidance of a number of teachers. My only other experience with non-goenka meditation was from attending a pan-tradition workshop at Chenrezig Inst. in Queensland nearly 25 years ago and non-Buddhist meditation as part of Aikido which I did over 25 years ago. Neither experience I would consider as serious.
As you know, the (introductory) ten-day courses have a strict code of conduct which I think benefited me greatly in developing a depth of practice as well as self-discipline in being able to maintain my practice in day-to-day life following the retreat. Goenka's teaching style of giving instruction at different times of the day as well as 'checking' practitioner's progress at regular intervals I think is excellent for new students and those struggling to get established in the practice. I think also the discourses where he throws humour into the mix is also good for the same reason. After a long day of silent meditation the mix of humour and Dhamma is a good combination to get people to relax but still be engaged.
The teaching style of the old-student-only courses and particularly the long courses is a little different. There is less of a hands-on approach by the teacher/assistant teacher and students are encouraged to work out their problems on their own (when appropriate) and only seek an audience with the teacher when its absolutely necessary. Goenka also encourages long course participants to be as independent as possible and to use their own judgement when it comes down to many things from what technique they use (dependent on their experiences) to how long they spend on breaks; "You are your own master now, you work it out!" The general tenor of the courses is much more serious than the ten-day course. Participants are reminded to 'work!' and to maintain focus on the meditation object for as long and as continuously as possible (24/7). Except for deep-sleep, one's awareness and sampajjana should be maintained continuously! Students are also given a meditation cell to work in so as to maintain intensive practice. Mind you, students who have completed a long-course are given a cell when they attend ten-day courses (if the centre has them).
The evening video discourse is replaced with an audio tape. Participants continue to meditate through the discourse and the content is on technical aspects of the Dhamma with the odd cautionary or explanatory tale taken from the suttas or commentarial literature.
The exception to the rule is that the Teacher's Self Course (where the teacher does a self-course and invites students to practice with him), there is no instruction and no discourses and one meditates exclusively in one's cell (no group sits). I did my TSC (15-day) with Goenka 20 years ago in Dhammagiri in India. It was an amazing experience.
Ben
I've practiced exclusively under the guidance of SN Goenka since 1985, so I'm not sure whether my observations will be of as much value to you than from someone who has practiced under the guidance of a number of teachers. My only other experience with non-goenka meditation was from attending a pan-tradition workshop at Chenrezig Inst. in Queensland nearly 25 years ago and non-Buddhist meditation as part of Aikido which I did over 25 years ago. Neither experience I would consider as serious.
As you know, the (introductory) ten-day courses have a strict code of conduct which I think benefited me greatly in developing a depth of practice as well as self-discipline in being able to maintain my practice in day-to-day life following the retreat. Goenka's teaching style of giving instruction at different times of the day as well as 'checking' practitioner's progress at regular intervals I think is excellent for new students and those struggling to get established in the practice. I think also the discourses where he throws humour into the mix is also good for the same reason. After a long day of silent meditation the mix of humour and Dhamma is a good combination to get people to relax but still be engaged.
The teaching style of the old-student-only courses and particularly the long courses is a little different. There is less of a hands-on approach by the teacher/assistant teacher and students are encouraged to work out their problems on their own (when appropriate) and only seek an audience with the teacher when its absolutely necessary. Goenka also encourages long course participants to be as independent as possible and to use their own judgement when it comes down to many things from what technique they use (dependent on their experiences) to how long they spend on breaks; "You are your own master now, you work it out!" The general tenor of the courses is much more serious than the ten-day course. Participants are reminded to 'work!' and to maintain focus on the meditation object for as long and as continuously as possible (24/7). Except for deep-sleep, one's awareness and sampajjana should be maintained continuously! Students are also given a meditation cell to work in so as to maintain intensive practice. Mind you, students who have completed a long-course are given a cell when they attend ten-day courses (if the centre has them).
The evening video discourse is replaced with an audio tape. Participants continue to meditate through the discourse and the content is on technical aspects of the Dhamma with the odd cautionary or explanatory tale taken from the suttas or commentarial literature.
The exception to the rule is that the Teacher's Self Course (where the teacher does a self-course and invites students to practice with him), there is no instruction and no discourses and one meditates exclusively in one's cell (no group sits). I did my TSC (15-day) with Goenka 20 years ago in Dhammagiri in India. It was an amazing experience.
Ben
“No lists of things to be done. The day providential to itself. The hour. There is no later. This is later. All things of grace and beauty such that one holds them to one's heart have a common provenance in pain. Their birth in grief and ashes.”
- Cormac McCarthy, The Road
Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725
Compassionate Hands Foundation (Buddhist aid in Myanmar) • Buddhist Global Relief • UNHCR
e: [email protected]..
- Cormac McCarthy, The Road
Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725
Compassionate Hands Foundation (Buddhist aid in Myanmar) • Buddhist Global Relief • UNHCR
e: [email protected]..
- Modus.Ponens
- Posts: 3853
- Joined: Sat Jan 03, 2009 2:38 am
- Location: Gallifrey
Re: teaching styles
Hello Ben
This is off topic, but could you create a new thread telling how was your experience in Burma, including the pilgrimage?
Metta
This is off topic, but could you create a new thread telling how was your experience in Burma, including the pilgrimage?
Metta
'This is peace, this is exquisite — the resolution of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; Unbinding.' - Jhana Sutta
Re: teaching styles
Hi MP,
It was one of the most extraordinary and profound times of my life. But I am glad to be back.
with metta
Ben
I would love to. Its going to take a little time and the camera where I have in excess of 300 photos - I left at home and I won't be back home until Friday night (now living on-site at work).Modus.Ponens wrote:Hello Ben
This is off topic, but could you create a new thread telling how was your experience in Burma, including the pilgrimage?
Metta
It was one of the most extraordinary and profound times of my life. But I am glad to be back.
with metta
Ben
“No lists of things to be done. The day providential to itself. The hour. There is no later. This is later. All things of grace and beauty such that one holds them to one's heart have a common provenance in pain. Their birth in grief and ashes.”
- Cormac McCarthy, The Road
Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725
Compassionate Hands Foundation (Buddhist aid in Myanmar) • Buddhist Global Relief • UNHCR
e: [email protected]..
- Cormac McCarthy, The Road
Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725
Compassionate Hands Foundation (Buddhist aid in Myanmar) • Buddhist Global Relief • UNHCR
e: [email protected]..
Re: teaching styles
Yes, of course Peter. As I've shared in the other thread on the IMS, going from a background of a few years of Goenka practice (and having only attended Goenka courses) to a stay at a Forest Hermitage quite radically changed the way I approach my practice--not just towards formal meditation but my approach towards the Dhamma in general. This is not to say that there is anything wrong with Goenka's approach. As I have suggested in that thread it is a thoughtful approach which can be very effective for some. If anything, the problem lies with me. I have a tendency to get caught up in projections of time and hence, expectations. Goenka's approach was very helpful when I was starting out because, well, I needed the discipline of a strict timetable to establish myself in the Dhamma. If not for Goenka's courses it would've been hard for me to truly understand the importance of viriya.
At the hermitage, however, I wouldn't even call the abbot an instructor as such. He didn't 'instruct' me on anything. He was really there as a kind of supporting presence, as someone I could turn to for a listening ear should I need to speak to anyone whilst I spend time in solitude, exploring the Dhamma on my own terms in a secluded, natural environment. If anything, I learned from him not so much through 'instructions' but by observing his conduct. If he 'instructed' or 'taught', it was by example--by his behaviour, his presence more than anything else.
(Welcome home Ben! )
At the hermitage, however, I wouldn't even call the abbot an instructor as such. He didn't 'instruct' me on anything. He was really there as a kind of supporting presence, as someone I could turn to for a listening ear should I need to speak to anyone whilst I spend time in solitude, exploring the Dhamma on my own terms in a secluded, natural environment. If anything, I learned from him not so much through 'instructions' but by observing his conduct. If he 'instructed' or 'taught', it was by example--by his behaviour, his presence more than anything else.
(Welcome home Ben! )
Last edited by zavk on Tue Jan 11, 2011 12:30 am, edited 1 time in total.
With metta,
zavk
zavk
- Goofaholix
- Posts: 4017
- Joined: Sun Nov 15, 2009 3:49 am
- Location: New Zealand
Re: teaching styles
Actually the Goenka retreat is by far the most hands off format I've experienced, I think you're showing your lack of experience of other retreat styles hereBen wrote:Goenka's teaching style of giving instruction at different times of the day as well as 'checking' practitioner's progress at regular intervals I think is excellent for new students and those struggling to get established in the practice.
...
The teaching style of the old-student-only courses and particularly the long courses is a little different. There is less of a hands-on approach by the teacher/assistant teacher and students are encouraged to work out their problems on their own (when appropriate) and only seek an audience with the teacher when its absolutely necessary.
The 'checking' of student progress constitutes every few days by asking the student in a manner requiring a simple yes or no answer things like "can you feel the breath at the tip of the nostrils", of course there are opportunities to go and see the teacher if you have problems but this isn't compulsory. On Goenka style retreats I've felt much more on my own, which is ok with me.
By contrast in Mahasi style you have compulsory face to face interviews with the teacher each day or few days where you are expected to describe in detail your experience and ask questions. Or if westerners with western teachers I think these interviews quite often turn into counselling sessions, or asking questions about life the universe and everything.
Pronouns (no self / not self)
“Peace is within oneself to be found in the same place as agitation and suffering. It is not found in a forest or on a hilltop, nor is it given by a teacher. Where you experience suffering, you can also find freedom from suffering. Trying to run away from suffering is actually to run toward it.”
― Ajahn Chah
“Peace is within oneself to be found in the same place as agitation and suffering. It is not found in a forest or on a hilltop, nor is it given by a teacher. Where you experience suffering, you can also find freedom from suffering. Trying to run away from suffering is actually to run toward it.”
― Ajahn Chah