25B (2ND FLOOR), JALAN STESEN
4100, KLANG.
Monday, November 21, 2011
HOW TO GET TO MUDITA 1 CENTRE?
Easiest Way is to go by Komuter.
Go to any KTM station and from the ticketing machine, choose “Klang” to go to the main Klang station. When you reach, exit the station and walk right across the road toward the row of shoplots on your left. Walk along the shoplots and you will pass OCBC Bank. Walk until the end of the block until you come to 'Station Hotel'. Mudita is right next to Station Hotel. You can also look for our unit # 25B. It is only about 1 min walk from the komuter station.
There is limited space for parking your car so it is best you get dropped off or take the komuter.
Go to any KTM station and from the ticketing machine, choose “Klang” to go to the main Klang station. When you reach, exit the station and walk right across the road toward the row of shoplots on your left. Walk along the shoplots and you will pass OCBC Bank. Walk until the end of the block until you come to 'Station Hotel'. Mudita is right next to Station Hotel. You can also look for our unit # 25B. It is only about 1 min walk from the komuter station.
There is limited space for parking your car so it is best you get dropped off or take the komuter.
REGISTRATION FOR RETREAT AT MUDITA 1
Sukhi Hotu.
Mudita Buddhist Society is glad to announce that SIS.GIN will be conducting a Vippasana Meditation Retreat from 25 December 2011 till 02 January 2012 in Mudita I.
This retreat is limited to 20 yogis only and the closing date for registration is 30 November 2011.
For any enquiries & registration, please contact the following Secretariat personnel:-
Sis Cheoh Siew Cheng - 012-3186580
SIs Helen Too - 012-2135602
Sis Tan Fong Lan - 012-3351590
With Metta
Mudita Moderator...
Mudita Buddhist Society is glad to announce that SIS.GIN will be conducting a Vippasana Meditation Retreat from 25 December 2011 till 02 January 2012 in Mudita I.
This retreat is limited to 20 yogis only and the closing date for registration is 30 November 2011.
For any enquiries & registration, please contact the following Secretariat personnel:-
Sis Cheoh Siew Cheng - 012-3186580
SIs Helen Too - 012-2135602
Sis Tan Fong Lan - 012-3351590
With Metta
Mudita Moderator...
Friday, November 18, 2011
RETREAT AT NIRODHARAMA CENTRE, AIR TAWAR, (4th -13th Nov 2011)
REPORT FROM SIS. LOKE SIEW FONG
My first contact with vipassana meditation was around 19 years ago after some basic exposure and learning of the technique from Sis. Gin’s classes at the original SJBA centre. I had also attended one weekend retreat at that time but my commitment to the practice lasted for about only 2 years. I became fully engaged with work commitments and eventually left to work overseas for almost 12 years. While abroad I did not get the opportunity to even attend any Buddhist talk so you can say I had completely abandoned the practice of meditation.
I had always thought that whatever meditation skills I had learnt in the past would have been forgotten after more than a decade and I would need to start all over again. However, to my surprise, I discovered otherwise when I finally went back to Vipassana practice by attending a retreat, 11 months ago. Not only that, but whatever skills and mindfulness developed in the past came back in full force and I was even able to further sharpen my concentration. This was truly amazing to me and so similarly, I reasoned that, it must be true that the insight knowledges that one gains through vipassana can be carried over to our future existences.
So it was with a strong sense of urgency for the practice that I was able to make time for this recent 10-day retreat with Sis Gin and others at Nirodharama Meditation Center in Ayer Tawar. It was a very interesting retreat as I had new and very clear experiences almost everyday of the retreat until the 8th day.
This time I noticed that my concentration had improved further and the objects became very clear. I was able to pick up more subtle mind and bodily “happenings” which I was not able to notice previously. Somehow, it gave me the impression that everything occuring at any moment is just consisting of a rapid flux of aggregates, and how much one can accurately realise their occurrence would depend on how accurately one can note... or rather how concurrently. It is like we are trying to keep up in being aware of whatever is happening at progressively shorter and shorter moments of the time frame which we refer to, as the ‘present’.
Another thing I found fascinating was that whilst I was noting the many degrees of intensity of painful sensations, or even in the very noting of hearing or touching consciousness, I experienced several waves of rapture (piti) and even bliss (sukha). I felt so “charged up” with energy even late at night. At other times, I went through different degrees of domanassa which were new to me and I began to learn how to watch them as a mental phenomena so different from the physical sensations which I had already become accustomed to. I supposed my mind was not yet able to note with more equanimity. All the time, I realised faith and effort had to be aroused in big doses as they were found to be much needed after every “difficult” experience, and I was glad for the inspiring guidance from Sis Gin. Sometimes the experiences were really so strong that I felt mentally and physically drained of energy. She supported my practice by giving me the confidence and courage I needed to meet face-to-face with whatever stressful and dreadful experiences I encountered.
On the 8th day of my retreat, I accidentally sprained my left ankle but that was not to be the end of my retreat yet. I was surprised that I was not affected by this turn of events and could instead easily make use of those various intense physical pain in my injured ankle as my meditation object. At one point I just sat there on the chair and the mind was doing all the work of watching the sensations happening on their own accord. The close observation of those painful sensations also generated lots of piti and I was able to even see how the occurrence of piti caused some miraculous soothing experiences in my foot. Wow! With those experiences, I have to admit that I am fully convinced now about claims made by others, who have healed themselves from bodily illnesses through vipassana meditation. Mine was a clear-cut case of piti-produced materiality taking over. Having gone through all these life transforming experiences, I take this opportunity to encourage others to take up meditation seriously especially by going for retreats, for their own benefit.
Lastly, I would say Nirodharama Meditation Center is definitely a conducive meditation center in Malaysia as it is secluded, conducive and well-maintained with sufficient supporting facilities. Located at the dead-end of a road, amidst rubber trees and surrounded by an oil palm plantation, you hardly hear a vehicle pass by for the whole day. The peaceful surroundings make for very good concentration on a stretch. Moreover there was no talking among the yogis and they kept strictly to the retreat programme. Since I was easy-going and not on any sort of diet regime or restriction, I was contented with the simple meals served during my retreat period. Of course, if there is any special food or packet drink of a particular brand that one needs, it is advisable that one just brings it along as it is inconvenient to send someone to go and buy it for you.
If you bring no expectations with you whatsoever, but just to practise for practice sake and be prepared to do nothing else but practise to no end then I am sure goodness and wellness will be nearer to you!
-----------------------------------------------------------
My first contact with vipassana meditation was around 19 years ago after some basic exposure and learning of the technique from Sis. Gin’s classes at the original SJBA centre. I had also attended one weekend retreat at that time but my commitment to the practice lasted for about only 2 years. I became fully engaged with work commitments and eventually left to work overseas for almost 12 years. While abroad I did not get the opportunity to even attend any Buddhist talk so you can say I had completely abandoned the practice of meditation.
I had always thought that whatever meditation skills I had learnt in the past would have been forgotten after more than a decade and I would need to start all over again. However, to my surprise, I discovered otherwise when I finally went back to Vipassana practice by attending a retreat, 11 months ago. Not only that, but whatever skills and mindfulness developed in the past came back in full force and I was even able to further sharpen my concentration. This was truly amazing to me and so similarly, I reasoned that, it must be true that the insight knowledges that one gains through vipassana can be carried over to our future existences.
So it was with a strong sense of urgency for the practice that I was able to make time for this recent 10-day retreat with Sis Gin and others at Nirodharama Meditation Center in Ayer Tawar. It was a very interesting retreat as I had new and very clear experiences almost everyday of the retreat until the 8th day.
This time I noticed that my concentration had improved further and the objects became very clear. I was able to pick up more subtle mind and bodily “happenings” which I was not able to notice previously. Somehow, it gave me the impression that everything occuring at any moment is just consisting of a rapid flux of aggregates, and how much one can accurately realise their occurrence would depend on how accurately one can note... or rather how concurrently. It is like we are trying to keep up in being aware of whatever is happening at progressively shorter and shorter moments of the time frame which we refer to, as the ‘present’.
Another thing I found fascinating was that whilst I was noting the many degrees of intensity of painful sensations, or even in the very noting of hearing or touching consciousness, I experienced several waves of rapture (piti) and even bliss (sukha). I felt so “charged up” with energy even late at night. At other times, I went through different degrees of domanassa which were new to me and I began to learn how to watch them as a mental phenomena so different from the physical sensations which I had already become accustomed to. I supposed my mind was not yet able to note with more equanimity. All the time, I realised faith and effort had to be aroused in big doses as they were found to be much needed after every “difficult” experience, and I was glad for the inspiring guidance from Sis Gin. Sometimes the experiences were really so strong that I felt mentally and physically drained of energy. She supported my practice by giving me the confidence and courage I needed to meet face-to-face with whatever stressful and dreadful experiences I encountered.
On the 8th day of my retreat, I accidentally sprained my left ankle but that was not to be the end of my retreat yet. I was surprised that I was not affected by this turn of events and could instead easily make use of those various intense physical pain in my injured ankle as my meditation object. At one point I just sat there on the chair and the mind was doing all the work of watching the sensations happening on their own accord. The close observation of those painful sensations also generated lots of piti and I was able to even see how the occurrence of piti caused some miraculous soothing experiences in my foot. Wow! With those experiences, I have to admit that I am fully convinced now about claims made by others, who have healed themselves from bodily illnesses through vipassana meditation. Mine was a clear-cut case of piti-produced materiality taking over. Having gone through all these life transforming experiences, I take this opportunity to encourage others to take up meditation seriously especially by going for retreats, for their own benefit.
Lastly, I would say Nirodharama Meditation Center is definitely a conducive meditation center in Malaysia as it is secluded, conducive and well-maintained with sufficient supporting facilities. Located at the dead-end of a road, amidst rubber trees and surrounded by an oil palm plantation, you hardly hear a vehicle pass by for the whole day. The peaceful surroundings make for very good concentration on a stretch. Moreover there was no talking among the yogis and they kept strictly to the retreat programme. Since I was easy-going and not on any sort of diet regime or restriction, I was contented with the simple meals served during my retreat period. Of course, if there is any special food or packet drink of a particular brand that one needs, it is advisable that one just brings it along as it is inconvenient to send someone to go and buy it for you.
If you bring no expectations with you whatsoever, but just to practise for practice sake and be prepared to do nothing else but practise to no end then I am sure goodness and wellness will be nearer to you!
-----------------------------------------------------------
Monday, October 31, 2011
RETREAT AT NIRODHARAMA CENTRE, AIR TAWAR, PERAK
NOV 4TH TO NOV 7TH
(You may extend your retreat until 18th Nov)
If you are interested in joining us for this retreat please write to me for more details. ginny570@hotmail.com
(You may extend your retreat until 18th Nov)
If you are interested in joining us for this retreat please write to me for more details. ginny570@hotmail.com
REPORT FROM BRO. RICHARD KHOO
My Experience at Retreat in Maha Karuna (27th to 31st August 2011)
After the weekend Vipassana retreat at KCBA, which I found, very tough I was rather hesitant to attend the 5 days retreat. I was not sure if I will be able to stay for the whole retreat. Nevertheless, on the advice and encouragement of other fellow yogis I decided to give it a go.
1st and 2nd Day: I found it rather difficult to concentrate for a long period and the mindfulness was not good. The mind kept wandering away and I felt sleepy most of the timeI felt pricking pain on the lower back and noted the pain there. However, the pain persisted even on changing the sitting position.
Walking Meditation: I was able to feel the heat element as I felt the coldness on the sole of the foot on the floor as well as the wind element as I could feel wind on the side of my feet. I also felt the tingling sensation/pulsating on the inner side of the foot on lifting, pushing and dropping.
After the 3rd day, my practice seemed to improve and the mind was generally much clearer.
During walking I was able to observe and follow closely the movement of lifting, pushing and dropping of the foot in a continuous manner. I felt vibrations on the inner side of the foot during the lifting, pushing and dropping process. When dropping the foot, I felt softness and then coldness on the sole when the foot came in contact with the floor. When the weight shifted onto the other foot, I felt hardness on the sole. During the standing meditation I felt the heel bones pressing hard onto the floor and air flowing under the sole of the feet.
In the morning sitting meditation I had a vision like looking at a wide screen of a busy street. It disappeared after I noted it. I was able to observe and follow the rising and falling for a longer duration compared to the 1st two days. I felt pain on various parts of the body like on my back, shoulder blades and legs. It was very painful like a knife cutting into the flesh. The pain disappeared after noting for some time. However a short while later the pain reappeared and I directed the mind to note the pain until it disappeared again. I also felt itchiness on the nose. I resisted the temptation to scratch the nose and noted it for some time until the itchiness disappeared.
Later, I had a strange experience - I suddenly realised I did not have any feeling on my hands, legs and body and my mind was very clear and feeling blissful. I felt the calmness all over my body. I was able to sit still without moving and stayed in the same position for at least close to one hour.
4th and 5th Day: During the sitting meditation, I felt sharp pain on the back and the pain disappeared after noting. However the pain reappeared after a short while. I also felt pulsating sensations on the fingers, right lower arm and right leg. After noting it, it promptly disappeared. In one of the sitting session, I felt warm in the upper part of the body which lasted for some time but eventually the body returned to the normal temperature. During the last two days of the sitting meditation, I experienced pain on several parts of the body and at times, the pain moved to other parts of the body from the original position. This made me realised that the pain is impermanent as it appeared and disappeared as I noted it continuously.
Summary
I am glad to have attended the five days Vipassana Meditation Retreat as I had a better experience than in the 2 days meditation retreat held earlier. I am grateful to Sister Gin for her guidance, interview sessions and the encouragement given by her. I would also like to thank all the brothers and sisters who have offered food dana as well as voluntary service in the retreat. Last but not least I greatly appreciate Ti-Ratana NBC, Klang for organising the retreat.
After the weekend Vipassana retreat at KCBA, which I found, very tough I was rather hesitant to attend the 5 days retreat. I was not sure if I will be able to stay for the whole retreat. Nevertheless, on the advice and encouragement of other fellow yogis I decided to give it a go.
1st and 2nd Day: I found it rather difficult to concentrate for a long period and the mindfulness was not good. The mind kept wandering away and I felt sleepy most of the timeI felt pricking pain on the lower back and noted the pain there. However, the pain persisted even on changing the sitting position.
Walking Meditation: I was able to feel the heat element as I felt the coldness on the sole of the foot on the floor as well as the wind element as I could feel wind on the side of my feet. I also felt the tingling sensation/pulsating on the inner side of the foot on lifting, pushing and dropping.
After the 3rd day, my practice seemed to improve and the mind was generally much clearer.
During walking I was able to observe and follow closely the movement of lifting, pushing and dropping of the foot in a continuous manner. I felt vibrations on the inner side of the foot during the lifting, pushing and dropping process. When dropping the foot, I felt softness and then coldness on the sole when the foot came in contact with the floor. When the weight shifted onto the other foot, I felt hardness on the sole. During the standing meditation I felt the heel bones pressing hard onto the floor and air flowing under the sole of the feet.
In the morning sitting meditation I had a vision like looking at a wide screen of a busy street. It disappeared after I noted it. I was able to observe and follow the rising and falling for a longer duration compared to the 1st two days. I felt pain on various parts of the body like on my back, shoulder blades and legs. It was very painful like a knife cutting into the flesh. The pain disappeared after noting for some time. However a short while later the pain reappeared and I directed the mind to note the pain until it disappeared again. I also felt itchiness on the nose. I resisted the temptation to scratch the nose and noted it for some time until the itchiness disappeared.
Later, I had a strange experience - I suddenly realised I did not have any feeling on my hands, legs and body and my mind was very clear and feeling blissful. I felt the calmness all over my body. I was able to sit still without moving and stayed in the same position for at least close to one hour.
4th and 5th Day: During the sitting meditation, I felt sharp pain on the back and the pain disappeared after noting. However the pain reappeared after a short while. I also felt pulsating sensations on the fingers, right lower arm and right leg. After noting it, it promptly disappeared. In one of the sitting session, I felt warm in the upper part of the body which lasted for some time but eventually the body returned to the normal temperature. During the last two days of the sitting meditation, I experienced pain on several parts of the body and at times, the pain moved to other parts of the body from the original position. This made me realised that the pain is impermanent as it appeared and disappeared as I noted it continuously.
Summary
I am glad to have attended the five days Vipassana Meditation Retreat as I had a better experience than in the 2 days meditation retreat held earlier. I am grateful to Sister Gin for her guidance, interview sessions and the encouragement given by her. I would also like to thank all the brothers and sisters who have offered food dana as well as voluntary service in the retreat. Last but not least I greatly appreciate Ti-Ratana NBC, Klang for organising the retreat.
Thursday, October 27, 2011
HARI RAYA RETREAT TALKS
THE TEN CORRUPTIONS OF INSIGHT (VIPASSANUPAKILESA)
These ten phenomena, arise together with the arising of the insight knowledge at the immature (“weak”/”tender”) stage of Knowledge of Rise and Fall. Some arise associated with the insight knowledge like equanimity and mindfulness. The term used for them, in Pali, is rather misleading as these phenomena are not by themselves defilements except for the 10th (Nikanti). They are defilements or corruptions only when they become the objects of contentment or when they lead to conceit.
Due to contentment with the phenomena, the yogi becomes attached and fascinated by them so the contemplation of rise and fall is interrupted and eventually subsides. Thus, the knowledge of rise and fall does not progress to its mature stage. Some very new yogis experiencing this stage for the first time can so deluded by conceit connected with these corruptions, to the extent of concluding that they have attained Stream-Entry. They, thereafter will have even stronger feelings of contentment, convincing themselves that they have achieved their cherished goal in the practice. Once they have such ideas, it is very difficult for them to let go of it due to the powerful influence of conceit (mana). Here again, the timely intervention of a teacher is crucial or else the yogi will end up becoming an Adhimanika or Ullapana Sotapana (fake Stream-Enterer) for his or her whole life time.
Unless this conviction is given up in a decisive manner, that yogi’s condition is indeed pathetic as he cannot progress any further in the practice.
The ten corruptions or hindrances to insight knowledge are:
1. Brilliant Lights (Obhasa) – like electric lights, rays of light, light sparks and floating lights may appear in front of the face, at the corner of the eyes, around the head or body.
2. Rapture (Piti) – feelings of elation arises, 5 types:
i) Minor Rapture – causes ‘goose-bumps’ on hands
ii) Momentary Rapture - tingling sensation all over the body that moves then vanishes like in flashes.
iii) Showering Rapture – spreads upwards and throughout the body, tremors in the limbs, subtle thrills going through the body.
iv) Transporting Rapture – feeling like the body is being lifted up suddenly, hopping about, being pushed forward, involuntary movements like jerking of limbs occur suddenly
v) Pervading Rapture – the strongest type of rapture, feeling a sense of coolness and comfort pervading the whole body, strong elation so no desire to open eyes or to get up, one may become unconscious momentarily and mistake it to be Nibbana.*
3. Tranquility (Passaddhi) – feelings of lightness, calmness and satisfaction in body and mind
4. Bliss (Sukha) – feelings of subtle gladness and joy.
5. Faith (Adhimokkha/Saddha) – excessive faith arises especially towards one’s meditation teacher and the Dhamma, eg. wanting to do dana to the teacher, adore the teacher, wanting to persuade family and friends to come and practice, wanting to teach meditation to others.
6. Exertion (Paggaha) – extraordinary diligence in the practice to the extent of forgoing rest and sleep at night
7. Mindfulness (Upatthana) – strong momentum of mindfulness as if compelled to note, can note everything without missing
8. Knowledge (Nana) – knowledge about the 5 Aggregates
9. Equaniity (Upekkha) – feeling uninterested in all phenomena being noted
10. Contentment (Nikanti) – feeling contented and satisfied as one enjoys & indulge in all the other 9 mental factors mentioned above so one becomes deluded by them.
*The state of unconsciousness in vipassana meditation, can be due to any one of the 5
a) Joy (Piti)
b) Tranquility (Pasaddhi)
c) Equanimity (Upekkha)
d) Concentration (Samadhi)
e) Sloth & Torpor (Thina-Midha)
Some yogis mistakenly think that falling into an unconscious state is attainment of Path Knowledge so this a helpful reminder to all yogis.
These ten phenomena, arise together with the arising of the insight knowledge at the immature (“weak”/”tender”) stage of Knowledge of Rise and Fall. Some arise associated with the insight knowledge like equanimity and mindfulness. The term used for them, in Pali, is rather misleading as these phenomena are not by themselves defilements except for the 10th (Nikanti). They are defilements or corruptions only when they become the objects of contentment or when they lead to conceit.
Due to contentment with the phenomena, the yogi becomes attached and fascinated by them so the contemplation of rise and fall is interrupted and eventually subsides. Thus, the knowledge of rise and fall does not progress to its mature stage. Some very new yogis experiencing this stage for the first time can so deluded by conceit connected with these corruptions, to the extent of concluding that they have attained Stream-Entry. They, thereafter will have even stronger feelings of contentment, convincing themselves that they have achieved their cherished goal in the practice. Once they have such ideas, it is very difficult for them to let go of it due to the powerful influence of conceit (mana). Here again, the timely intervention of a teacher is crucial or else the yogi will end up becoming an Adhimanika or Ullapana Sotapana (fake Stream-Enterer) for his or her whole life time.
Unless this conviction is given up in a decisive manner, that yogi’s condition is indeed pathetic as he cannot progress any further in the practice.
The ten corruptions or hindrances to insight knowledge are:
1. Brilliant Lights (Obhasa) – like electric lights, rays of light, light sparks and floating lights may appear in front of the face, at the corner of the eyes, around the head or body.
2. Rapture (Piti) – feelings of elation arises, 5 types:
i) Minor Rapture – causes ‘goose-bumps’ on hands
ii) Momentary Rapture - tingling sensation all over the body that moves then vanishes like in flashes.
iii) Showering Rapture – spreads upwards and throughout the body, tremors in the limbs, subtle thrills going through the body.
iv) Transporting Rapture – feeling like the body is being lifted up suddenly, hopping about, being pushed forward, involuntary movements like jerking of limbs occur suddenly
v) Pervading Rapture – the strongest type of rapture, feeling a sense of coolness and comfort pervading the whole body, strong elation so no desire to open eyes or to get up, one may become unconscious momentarily and mistake it to be Nibbana.*
3. Tranquility (Passaddhi) – feelings of lightness, calmness and satisfaction in body and mind
4. Bliss (Sukha) – feelings of subtle gladness and joy.
5. Faith (Adhimokkha/Saddha) – excessive faith arises especially towards one’s meditation teacher and the Dhamma, eg. wanting to do dana to the teacher, adore the teacher, wanting to persuade family and friends to come and practice, wanting to teach meditation to others.
6. Exertion (Paggaha) – extraordinary diligence in the practice to the extent of forgoing rest and sleep at night
7. Mindfulness (Upatthana) – strong momentum of mindfulness as if compelled to note, can note everything without missing
8. Knowledge (Nana) – knowledge about the 5 Aggregates
9. Equaniity (Upekkha) – feeling uninterested in all phenomena being noted
10. Contentment (Nikanti) – feeling contented and satisfied as one enjoys & indulge in all the other 9 mental factors mentioned above so one becomes deluded by them.
*The state of unconsciousness in vipassana meditation, can be due to any one of the 5
a) Joy (Piti)
b) Tranquility (Pasaddhi)
c) Equanimity (Upekkha)
d) Concentration (Samadhi)
e) Sloth & Torpor (Thina-Midha)
Some yogis mistakenly think that falling into an unconscious state is attainment of Path Knowledge so this a helpful reminder to all yogis.
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