It took me eight years to do it, but I’ve finally sat my first silent residential meditation retreat out at the Insight Meditation Society in rural Barre, Mass. Here’s a report from the front lines…

My first hard-won insights actually came before the retreat, when all my prospective rides bagged on me, and my postings on IMS’ ride board produced nothing. But two guys said they were planning on taking the commuter rail to Worcester and biking the remaining 25 miles to Barre, so that’s what I did.

Fortunately the weather was an un-April-like mid-70s, and the ride out went well. The route featured a very sharp 3-mile climb out of Worcester, 13 miles of gradual downhill through Paxton, Rutland, and Oakham, and ended with another steep 3-miler up to the meditation center. Here’s the GPS log. It was marred only by one of my companions flatting only a few miles in, and the heavy backpack I had to carry.

The weather had been one of my concerns, since April can still be below freezing in Central Mass, but four of my five days in Barre were in the 70s.

Contrary to some other fears, the accomodations were quite reasonable, and the vegetarian food was quite satisfactory. There was only one meal where I really couldn’t eat anything, which is quite surprising, given how finicky I am.

One of the things my friends rave about is the setting at IMS. It’s rural, so it’s a big old house surrounded by farms and woodlands. Apparently that’s a big deal to my friends, but having grown up in Maine, it didn’t strike me as anything special. Like any other rural place, it’s generally quiet except for the insects and the birds. I walked one of the woodland trails and the Gaston Pond loop, which were indeed pleasant, but nothing exceptional.

But the majority of the time (from 5:15am to 9:30pm each day) was spent in silent meditation, either sitting or walking. Although this was my first residential retreat, I’ve done many non-residential weekend retreats and five 9-day “sandwich” retreats at CIMC. On top of that, I’ve got a healthy daily sitting practice, and I’ve been meditating for eight years now. So I was pretty well prepared for this short 5-day retreat.

Teachers Rebecca, Greg, Eowyn

The first couple days went well; I find I can settle my mind into silence pretty quickly and can stay there for quite some time. It wasn’t until Friday—the third day—when I found my mind going off on its own. And for two days, that’s what it did, in a series of four half-day bouts of preoccupation with one topic.

The first topic started quite accidentally. After three days without it, Thursday night I figured that I should use my cellphone to check the weather to learn whether I’d be biking home in 75-degree sun or 45-degree rain.

While I read the weather, my phone downloaded my email. Out of the corner of my eye I saw a notification that I’d received an email from a friend with the subject line “gonna miss you…”. I didn’t think anything of it at the time and went off to bed.

The next morning’s meditation began like this: “She sent me a note saying she misses me while I’m on retreat! How sweet is that?” From there my mind continued making up stories. “I wonder what she wrote… She’s been friendly to me lately. Does she like me? What if she does? What would that be like? What would we tell our friends? And how?”

I let this train of thought hurtle along for a couple sitting periods before curiosity finally got the better of me and I checked to see what she’d written. That was how I learned that she hadn’t emailed me directly, but posted to a mailing list we were both on. What I’d embellished into a love note was really just an apology that she’d be unable to make an upcoming group event!

So that wound up being a very amusing and timely lesson in both humility and how much of a story the mind can make up out of nothing at all.

Friday’s other preoccupation was with a bit of land that had been cleared in preparation for IMS’ construction of a new dormatory building. They had felled a couple dozen mature trees, leaving dead stumps and branches, and three big piles of wood chips in a torn-up gravel area.

This didn’t sit well with me, partially because I view it as a violation of the Buddhist precept to “refrain from destroying living creatures”, one of the vows the center had asked us to take on the first day of our retreat.

I was also personally affronted by it, partially because of the reverence for nature that was instilled in me growing up in Maine, and partially because I view trees as embodying the Buddhist principles of non-harming, equanimity, and noble silence, as I discussed in a prior blogpost. I took two wood chips from the piles of remains and brought them home as mementos.

But this story has a more satisfying ending, because I later learned that IMS had showed respect by having some monks conduct a formal ceremony before killing the trees, and the wood will be used in the construction of the new dorm, as mentioned here. So at least it wasn’t done callously.

The next day—the last full day of the retreat—also featured two major preoccupations. The first was just a whole lot of repressed sexual energy. Spent half a day watching that.

The other half of the day was spent wrestling with work anxiety. Although that stress had a lot of energy and persistence, it was easy to set aside because it came up on my last precious day at IMS, a place I’ve wanted to visit for years. The importance of being “in the moment”—rather than lost in thought—was never clearer!

Then it was Sunday and time to go home. But not before the guy who flatted on the way out had another flat as we were leaving. The ride back to Worcester wasn’t as pleasant as the ride out: it was cold and it poured for the second half of the ride. We were very glad to get to the commuter rail station where we dried off and changed into dry clothes before the train ride back to Boston.

In addition to all that, there are a few brief observations I’d like to share…

When I was packing my bag, I initially pulled out 6 pairs of socks to bring, but having very limited space in my backpack, I decided to take only 3 pair and do double-duty. So as I was leaving, I left a pile with half my socks behind. Unfortunately, those were the ones that were left after I’d already put the other pairs away, so I only had one pair of socks for six days…

The highlight of the center’s short orientation tour was seeing the single-lane candlepin bowling alley in the basement underneath the meditation hall… where the Dalai Lama once bowled!

Surprisingly, none of my friends from my kalyana mitta group nor anyone that I know from CIMC attended this retreat. Actually, I think that was a good thing, in that it meant I could practice without thinking about that extra contact. I did, however, receive a very warm welcome from my friend Shea (who works in IMS’ kitchen) on the arrival day, before we entered into silent practice.

People do various forms of bowing at the start and/or end of sittings. But this was the first time I’d ever seen anyone bow toward the back of the hall. Or perhaps they were showing their butts to the Buddha statue? Very odd.

One of the most discomforting images you can witness is seeing a teacher or practice leader bobbing and weaving during a sitting, on the edge of falling asleep. If they do fall asleep, there’s no one to ring the bell and end the sitting!

It was kind of gratifying that one of the teachers lost her place while leading the first metta chanting.

It was really pleasant doing walking meditation on the Annex porch, especially around sunset or in the darkness after the sun had gone down.

I did two or three sessions of mindful movement (yoga). It was okay.

My “yogi job” was dinnertime pot-washer, which worked out well because it meant that I had the traditional 7:15am morning “work period” to myself. I also made friends with a woman named Margot from JP who shared my job.

Since the retreat is conducted in silence, people often leave notes with questions for the teachers. I left a note that read, “Thank you for introducing me to this group of people. –The Unconditioned”.

Sometimes people have to take a little time re-integrating with the pace and furor of the regular world. I had no such problems—and it’s a good thing, too, considering I had to bike through the city of Worcester—but I can see how it might happen to people on longer retreats.

Lessons learned: Bring cocoa mix. Bring a rag to open doors with to avoid getting germs from commonly-used surfaces.

Finally, I think Jon Kabat-Zinn’s book “Full Catastrophe Living” must be a reference to what happens in the bathroom when you eat vegetarian…

So overall I’d say it was a very positive experience. I don’t think it was qualitatively different from the non-residential retreats I’ve been on, but the amount of unbroken practice time does seem to have a profound effect in terms of one’s ability to quiet the mind enough to examine one’s stuff in the light of wisdom.

I do expect that I’ll do additional retreats, and I’m not particularly concerned about doing longer ones. I certainly think I am ready and capable of a 14-day retreat. Whether that’s a practical aspiration or not remains to be seen. It’d certainly be easier if I were working for myself or unemployed (although then I probably wouldn’t have the funds).

But, as ever, the practice continues and life unfolds as it does.

I must admit, I’ve always been kinda confused by vegetarians.

Many, if not most, vegetarians avoid meat out of compassion for other living beings. This is, of course, a laudable sentiment that I personally agree with and support. If I were a vegetarian, this would be my primary motivation.

On the other hand, vegetarianism that’s based on the sanctity of life doesn’t make much sense if you agree that plants are just as much “living beings” as animals. Is killing and eating a plant really any less violent than killing a cow or a lamb? Why? Is it because we feel more “kinship” with that cow than we do, say, a turnip?

The history of human ethical development can be viewed as a glacially slow progression of extending respect to other life forms. We began back in the caveman days, when Grog came up with the revolutionary idea that he shouldn’t cross the river and kill Kracken’s whole family, since they were kinda the same as his family.

Tens of thousands of years later, mankind is still struggling with the idea that people from the neighboring country are kinda the same as we are, even though they talk funny; that people are still people, even if they worship ridiculous pagan gods (or, heaven forbid, some blasphemous variation of our own); and that we are all one, even if our skin color isn’t.

Here’s where I give vegetarians credit: they’ve extended that idea of kinship, and the compassion that comes with it, to other mammals. You don’t eat cows and pigs and dogs and lambs because, dammit, there’s something about them that we can identify with and care about. We don’t want them to suffer and die just for our convenience. Well done, Captain Vegetable!

But that’s just one more incremental step along a long path of ethical development: one more case of us realizing that just because something is different doesn’t mean it isn’t worthy of our honor, respect, and compassion.

The next steps in our ethical development are obvious: extend that same degree of compassion to birds, fish, shellfish, and insects. Giving mammals preferential treatment over other members of the animal kingdom makes about as much sense as giving Jews preferential treatment over Muslims.

Oh. Right. We’re not quite there yet, are we? Maybe someday.

Objectively, fish and insects are life forms just like you and I, and the more we respect life, the more we must care about their suffering, too. There are already people who, instead of swatting them, escort their household bugs outside, being careful not to harm them.

Assuming we finally manage to extend our compassion beyond our fellow humans and other mammals, to fish and insects, it’s only a matter of time before we finally admit that plants are living beings, too.

And here is where I must ask of my vegetarian friends: why is the life of one stink bug more precious than our annual destruction of millions upon millions of tomato plants, or corn stalks, or Christmas trees?

The precedent has already been set of humans taking action to save an individual redwood or a swath of forest from being clear-cut. That action makes no sense unless the idea has begun to take root that all life—even vegetables!—is worthy of our respect and compassion.

Of course, I’m not arguing that vegetarians should stop eating vegetables, or ethically regress by resuming eating meat. It’s an unfortunate and unavoidable fact that right now, humans must eat formerly living beings in order to survive.

That’s an interesting realization, because it establishes an ethical dilemma for us: our survival requires us to kill living beings. Since most religions say that killing is one of the worst actions one can perform, doesn’t that mean that mankind is inherently evil?

That’s an interesting contrast to what we normally hear, which is that humans have a favored position in the universe. Judaism, Christianity, and Islam all assert that man was created in God’s image, and Buddhism says that a human rebirth is a rare and precious opportunity to attain enlightenment. A good example is this quote, attributed to Anagarika Darmapala at the 1892 World Parliament of Religions:

To be born as a human being is a glorious privilege. Man’s dignity consists in his capability to reason and think and to live up to the highest ideal of pure life, of calm thought, of wisdom without extraneous intervention.

But how do we reconcile this self-congratulatory view of ourselves with the gory fact that every day of our lives we must kill and eat our fellow living beings?

Now let me set the question aside and take a bit of a side track, because that idea dovetails nicely with some of my own feelings concerning the sanctity of nature, and particularly trees.

Since childhood, when my summers were spent along wooded lakes in Maine, I’ve felt a deep spiritual respect for trees. In college, there was a particular pine tree deep in the woods behind campus that was “my tree”, where I’d go to commune with nature, and more recently I have similarly rooted myself to a particular spot near the Arnold Arboretum’s “Conifer Path”.

Combining this with my previous train of thought has given me a better reason to admire trees from a spiritual standpoint. Think about it: unlike us, trees don’t need to kill anything in order to survive. In fact, trees do zero harm at all, yet they have the longest lifespans of any complex living organism on our planet.

From a Buddhist perspective, trees are the epitome of equanimity, stoically accepting life as it is, with no need to control it or change it. They are equally connected to the air, the earth, and to water.

As a result, it is no surprise that euphemisms like “the Tree of Life” fill our language, and that trees play a central and symbolic role in all major religions, be it the bodhi tree that the Buddha reached enlightenment beneath, or the Judeo-Christian images of the olive branch and Tree of Knowledge.

I seem to be in implausibly diverse company in my respect for trees’ spiritual nature:

  • Willa Cather: I like trees because they seem more resigned to the way they have to live than other things do.
     
  • George Bernard Shaw: Except during the nine months before he draws his first breath, no man manages his affairs as well as a tree does.
     
  • Friedrich Nietzsche: The pine tree seems to listen, the fir tree to wait, and both without impatience. They give no thought to the little people beneath them devoured by their impatience and their curiosity.
     
  • Ralph Waldo Emerson: The wonder is that we can see these trees and not wonder more.
     
  • Mikhail Gorbachev: To me, nature is sacred; trees are my temples and forests are my cathedrals.
     
  • Ronald Reagan: A tree is a tree—how many more do you need to look at?

Trees give us a model of simplicity, acceptance, and meditative silence. If you searched the world over for the best master meditation guru alive, you could do no better than to follow the example of a tall, strong tree, standing silently while the world flows and transpires all around him.

If I was to be reincarnated after this life is over, I think, contrary to most people’s belief, that coming back as a tree might well be the wisest choice one could make.

And if you were looking for evidence of divinity in our world, I think this is where you should look. Surely the pattern of growth rings in a tree are the literal fingerprints of whatever force—personified or otherwise—created us.

Monday marks Grady the Cat’s first adoptaversary. I really haven’t written about him or posted any pictures since his first couple weeks at home. That’s partly due to my five-month travel assignment.

I have taken pictures of him, but he’s not as photogenic as I once hoped, mostly because he’s not a very patient subject, so few of them have made it to Flickr or my LJ. You can see the ones I have taken here.

How can I describe life with Grady? In many ways, it’s great. He’s not a fussy eater. He doesn’t scratch furniture. He’s usually not noisy or destructive. He doesn’t have litterbox issues. He doesn’t spray or mark. He’s a pretty good cat, in all respects but one.

Grady

He’s one aggressive muthafuxx0r.

You’d think a cat would enjoy spending time sunbathing in a south-facing bay window in a fancy Back Bay apartment, watching all the pedestrian activity on shi-shi Newbury Street. He’s even got sparrows, pigeons, and seagulls to stare and chatter at when he gets bored.

But no. My cat’s got ennui. No, not just ennui; my cat’s got ANGST. Angst like Arlo Guthrie on the Group W bench: he wants ta kill. I mean, he wants ta kill. He wants ta see blood and gore and guts and veins in his teeth. Eat dead burnt bodies. He wants ta kill, Kill, KILL, KILL!

Unfortunately, the only other living thing in my apartment happens to be *me*, and I’m not about to become “prey” to any twelve-pound ball of teh fluffeh, even if he does have nasty big pointy teeth. It’s kind of a pity, because he’d be an ideal farm cat, where he could go out and run and hunt and kill all day and all night long.

So after a year, during which time I’ve utterly failed to train this behavior out of him, I finally called for an exorcist. Today a Senior Applied Animal Behaviorist came by—along with two veterinary student observers—and we talked about Grady’s “case”.

Basically, the diagnosis is boredom combined with an inhuman—or infeline—amount of energy. They played with him for ten minutes, the point at which point most cats will get tired and go for a lay-down. After 80 more minutes of vigorous, non-stop play the Senior Applied Animal Behaviorist got tired and declared that Grady is “ninety-ninth percentile”, and that he’ll remain this hyperactive for a minimum five more years.

Meanwhile, I got all kinds of advice. A lot of it is geared toward finding ways to entertain and exercise him, so that he has an outlet for all this satanic energy other than mad killing sprees. We also discussed deterrence, drugs, and acquiring other living creatures for him to disembowel, ranging in sizes from crickets up to fostered shelter cats. The idea is to redirect his persistent demands for human sacrifices.

In the end, only time is going to tell whether I can live with this killing machine or not. But at least now I’ve some well-educated support and some ideas to try. Wish me luck…

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