Her other root teacher was BZC Founder Mel Weitsman, a direct transmitted disciple of Shunryū Suzuki, who also founded two affiliated temples, Tassajara Zen Mountain Center and the San Francisco Zen Center). For the weekly Saturday Dharma talk, Abbot Linda as she is referred to, extolled the virtues of Theravada Insight Meditation, also known as vipassana, stating that while it is different than Zen's shikantaza, it is just the same. That is to say, they coordinate and aid one another to bring about the same realization(kenshō) or “clear seeing.” Vipassanaliterally means “special or clear seeing.”
Is satori “insight”? Not quite but not altogether different, both being a kind of iteration of wisdom (prajñā), clearly seeing into the true nature of experience -- directly perceiving what is ever-present but usually unseen: The Three Marks of Existence.
RETREAT: 28-day (Aug. 30-Sept. 26) Insight Retreat for Experienced Practitioners with Gil Fronsdal assisted by Ines Freedman: Silent mindfulness retreat for experienced yogis that includes alternating sitting and walking meditation, instruction, Dharma talks, work meditation, and practice discussion with teacher. insightretreatcenter.org
These weekly Dharma talks, and we've attended a few now, generally amount to nothing, doing nothing, accomplishing nothing, but seeming very deep for their Taoist-style nothingness or pointlessness. It may just be that they land later, filled with wisdom and no rush to make any obvious point. Last Saturday (8/22/26), an elderly Zen abbess from Santa Cruz, a long-time professor at UC Santa Cruz (UCSC.edu), gave a wonderful talk about social suicide, literally. She discussed her intimate familiarity with plagiarism and academic scandals in the social sciences as brought up by the tragic case of an accused person-of-color at Cambridge University in England. Accusations by a right-wing troll led to an investigation of Black Prof. Jason Arday (RIP), who was humiliated by the accusation and chose to end his life in ignominy. This is tragic, our Zen speaker explained, because far worse is done by seasoned senior white professors who weather the storm, which usually comes to nothing, no retraction, no dismissal, no punishment. It seems to be the way of hubris and academic progress. She would know because she sat on many a committee to deal with such issues as well as being part of the peer-review process, which even when it turns up plagiarism by professors usually comes to naught.
But this talk was different, better, more substantive, less fluffy white rice, more solid and gomashio-sprinkled tofu, as it were. Why?
The jokes keep coming, little nudges about this and that, never getting too heavy to "stink of Zen," but at the end of it was a reverie about the newest, latest to be recognized bodhisattva, The Dali Parton. Abbot Linda praised "Buddhist Rebecca Solnit." Who knew the feminist woman who can't pronounce "women"* was a Buddhist? News to us.
Everyone giggled and enthusiastically nodded along in recognition of the recently passed country music star, humanitarian, lover of humankind, and philanthropist. This is in accord with the local NPR affiliate in the Bay Area playing the first of a 9-part Radio Lab (by the great Jad Abumrad) series on Dolly: Creator of 'Dolly Parton's America' podcast discusses her life and legacy | KALW
*How to correctly pronounce "women": /wih-minn/
What's so great about Buddhist insight?
What's the point of Buddhism, Dick Gere, insight? - Why not just worship His Holiness, Lisa?
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When one knows-and-sees, the heart lets go.
Then a longtime member of the sangha asked, "What do they do in vipassana meditation?" Abbot Linda perked up and outlined the fourfold setting up of mindfulness the historical Buddha talks about in the two Satipatthana Suttas, the greater and shorter "Four Foundations of Mindfulness Discourses." One make the heart/mind serene by sitting and attending to the breath until it is concentrated [and absorbed or in a zen state called jhana if possible. Then one emerges and turns attention to other aspects of the body]. One then progresses, turning attention to feelings (the three categories of sensation, pleasant, unpleasant, and neutral). Thereafter, attention is placed on mind.
No, Bart, just sit! Don't you dare have a goal!
Finally, one gives one-pointed attention to dhammas or mental phenomena usually categorized in Buddhist lists like the Five Hindrances and Four Ennobling Truths. [This is generally the way vipassana is understood, cultivating liberating insight by clearly seeing these four categories of "things." For in seeing them clearly, it is very difficult to identify and remain attached to the wrong views of self, satisfaction, and permanence. One instead sees things as they truly are -- hurtling towards destruction, unable to ever satisfy or fulfil, and utterly impersonal. In seeing this, the heart/mind lets go, stops clinging and grasping at ephemeral phenomena, and arrives at release, sometimes glimpsing the awe-inspiring freedom of nirvana. That's satori, that's kensho, thatthe first stage of enlightenment the Buddha called stream-entry.]
This September 2026 vipassana retreat offers an experienced Zen and Insight (Vipassana) meditators a period of intensive residential practice guided by Gil Fronsdal. The teaching and practice orientation will be “Shikantaza Through the Support of Insight,” Shikantaza or “just sitting” being the core Soto Zen practice. The schedule will include mindfulness in complete noble silence with morning, afternoon, and evening formal sitting (zazen); formal ōryōkimindfulness meals (taking the least amount of food); work periods; and daily meditation instructions and nightly Dharma talks. There will also be formal and informal meetings with teachers. Participants commit to stay on for the duration (except by arrangement or emergencies). The retreat includes a 30-day sesshin (接心, lit. means “gathering heart/mind” but is usually translated as “Silent Zen Retreat Intensive”).
UPDATE: We returned to the daily noon zazen (sitting session) and found it silent, powerful, and very uplifting. Ten assembled quietly on a Tuesday, seven on Wednesday, and the orientation really paid off. Many attend on their lunch breaks.
A group of seven meditators gathered Saturday morning at 8:40 am on Russell St. between MLK Jr. and Adeline at BZC. Zen Joe welcomed us into the Zendo for instruction, which is also online (Zoom). We were oriented on how to hold our hands, where to walk, where not to talk then got instruction on how to sit and hold ourselves erect. We got a short sit, walked out, came right back in for a full session of zazen.
After that, following last week's lay entrustment ceremony, Sue (Ju'en Soetsu), 83, gave a Dharma talk, with precious little Dharma and lots of pablum, ordinary chitchat, very down homey and a whole lot of air.
One was reminded of seeing Thich Nhat Hanh in one of his last visits to the Pasadena Auditorium, possibly his very last, articulating next to no words, just giving darshan, uncomfortably, with 5,000 or so onlookers hanging on his every exhale, singing songs, feeling so very in the moment, smiling, settling...until Thay finally made the point that "a flower is composed out of all non-cloud elements," an instruction meant to show [the impersonal nature of] emptiness (shunyata, anatta) that all we take to be so special about flowers is actually water from clouds, nourishment from mud and atmospheric gases, solar radiation, and so on. All that disparate stuff gives us flowers, just as the Five Aggregates give us living beings, who rarely if ever realize they are ultimately only that. One had to think, unless one had been inducted in the Zen cloud of not expecting anything, "Is that all there is, Cristina?"
Instead here, when Sue made some uber-generic observation, one of the helpers signed at the magnificence of the simplicity of her utterance. When we set up no expectations, it's hard to be disappointed. When we do, watch out. Some men in the audience of 40 tried to ask some deeper questions, Sue brushed them off as if she had been studying how to be a difficult Zen interviewee. "Yes," she answered to a multiple-choice question about the meaning of life. "Will you ever answer my question," the audience member persisted, "Yes."
"Will you do it now?" - "Don't worry about it," was her retort to the gleeful squeals of others in the know. Linda Roshi, the committee-selected BZC abbess of the last two years, gently nodded as if in approval. "What are we here but body, breath, and brain [mind]?" she asked rhetorically then quoted Woody Allen of all people, "Showing up is 80%."
More heads nodded, and all we could think was, "This is a 'Dharma' talk?" Someone was viewing it on Zoom, so maybe it's recorded for anyone to review. We asked Zen Joe afterward, "Was that a normal Dharma talk?" He shrugged his shoulders and answered, "Yeah, pretty typical."
"Some say that to speak of the meaning of the coming from the West is already wrong."
"People these days all make unconcern an understanding. Some say, 'There is no delusion or enlightenment: it's not necessary to go on seeking. Even before the Buddha appeared in the world, before Bodhidharma ever came to this country, it could not have been otherwise. What's the use of the Buddha appearing in the world? What did the Patriarch still come from the West for?"
All such views -- what relevance do they have? You must have greatly penetrated and greatly awakened: then as before, mountains are mountains, rivers are rivers, in fact all the myriad things are perfectly manifest. Then for the first time you can be an unconcerned person." - Roshi Reddit
We think that if we were to ask Sue what she meant, she would rightly say to us, "Don't worry about it."
BZC now offers Zen meditation instruction and orientation every Saturday morning, at 8:40 am. Visit BZC at 1933 Russell St., Berkeley by the Thai Theravada temple, next to the library.
BZC shares how we meditate and also some details about how to move around in the zendo (meditation hall) and join services (bowing and chanting).
After orientation, participants are welcome to join the next period of zazen in the zendo (9:40 am) and a lecture at 10:15 am. The Saturday program ends at 11:30 am.
There is no need to sign up. ALL are welcome!
Online instruction is no longer offered live. Please check out the link to Sojun Roshi’s instruction. Or explore the Teachers Page to make an appointment for a one-on-one zazen instruction.
ABOUT: Hakuryu Sojun Roshi (Mel Weitsman) began to practice at San Francisco Zen Center on Bush St. in 1964. In 1969 he was ordained by Suzuki Roshi as resident priest at the Berkeley Zendo. He received Dharma Transmission from Suzuki Roshi’s son and successor, Gyugaku Hoitsu, at Rinsoin Temple in Japan in 1984 and was officially installed as abbot of the Berkeley Zen Center in 1985. Along with his responsibilities in Berkeley, Sojun Roshi helped train students and teachers at several affiliated temples. From 1988 to 1997 he served as co-abbot of the San Francisco Zen Center. He gave Dharma Transmission to numerous students... More
While the Line Fire continues to burn over 28,000 acres on Monday night in the San Bernardino Mountains, the Bridge Fire has scorched more than 34,000 acres in the Angeles National Forest.
The Bridge Fire was first reported at 2:00 pm Sunday at East Fork Road near Glendora Mountain Road [in the San Gabriel Mountains].
Within a few hours, the brush fire erupted to about 800 acres, Angeles National Forest officials reported.
By Tuesday evening, CAL FIRE reported the flames had blackened more than 34,240 acres. On Sunday night, mandatory evacuation orders were issued north of [the City of] Azusa in the East Fork communities of Camp Williams Resort and the River Community. More: Bridge Fire California, Mt. Baldy, Angeles National Forest (vvdailypress.com)
Seth MacFarlane's Family Guy on religion; Serpentza (YouTube) on China; Dhr. Seven, Ashley Wells, Ananda (Dharma Buddhist Meditation), Wisdom Quarterly
What does the holy spirit (prana) have in store?
I always imagined that if I were to have a kid, I would take srim (she/her/him) to all the churches and temples so as to give the child a good basis for making an informed decision about which religion, if any, to adopt in this life.
I, of course, would be a Buddhist (and a non-Judeo-Christian one at that), but I wouldn't want to impose that on the personality born to me as my newfound "family." Yes, like all parents I imagine I would like the developing child to one day say, "You know, Parent, you were right: Buddhism is the best one!" But I wouldn't hold my breath. Kids have to rebel. But they usually come around after that phase.
Take me to temples, Brian. - I'm not your dad.
Having been raised Catholic, the best of all religions BECAUSE it's the easiest one to reject in your youth. Why? It's so preposterous and fitted to imperialism, guilt, fear, exploitation, and egregious sinfulness and making excuses for everything. If, when you're reborn and you don't want to be a Christian like everyone else, get reborn into a Catholic family. First of all, it should be easy, as there are more Catholics than anything else other than, perhaps, Chinese animists who subscribe to an admixture of Taoism, Confucianism, and Buddhism, Capitalism, and Communism as the sort of state religion of police state mass surveillance as is found on other planets. If there's anything that matters more than anything else in China today, it has got to be the almighty Yuan (money). Think America's bad? See how desperate they are for cash and coin on the streets of China, where Winston once lived:
(Serpentza) Jan. 31, 2024: The Chinese economy really is this bad!
We can only model a spiritual tradition or religion, inspire, and hope for the best from Fate, Kismet, and Karma (knowing that past deeds really rule the underlying tendencies of newly reborn beings more than present actions, words, or ideas).
Then I remembered. I do have a kid! Well, of sorts, that little Shiznit, me. I have to raise myself. It's a lifelong project, extending over many lives in my case. Inner-child, outer-adult, Peter Pan Syndrome human being, what do I know? So where am I going to learn it? At the feet of gurus, as a chela (disciple), on a heroic journey into the woods like Bela in Poor Things or HCE in Finnegans Wake, the woods of course being a metaphor for the Big Bad World out there or the Sick Sad one on Daria's TV.
My friend, Coby, invited me to a Quaker Meeting this morning for the regular meditation and potluck and to pitch an idea he had to them. Sounds good. There aren't many Meeting Houses, so we arranged to meet there. Only I got lost after a nearly-late start because today is National Time Change Day when we spring forward after months of having bounced back.
The first church
Why are Irish novels more interesting?
I made it in time, showed myself in, where congregants were already seated. A very nice female preacher passed and said hello, giving me a personal welcome. Then she introduced today's guest preacher from Hawaii, a Wayne Dyer of a man, bad, bloated, barefoot and wearing a Hawaiian shirt unbuttoned down to his hairy navel. "Nice," I thought, "very relaxing." The singing by the choir was great, very catchy as they got up, accompanied by piano.
So I took out my notebook and began to compose a new opening scene for my Irish novel. I was in the middle of it when I texted my friend, realizing I had just become the 'ayhole who texts in church.
The preacher at the Church of Truth (Pasadena Church of Truth, Center for Awakening Consciousness | Facebook) bounced between Protestant Evangelism and Hawaiian spirituality and the "heavenly light," which I thought he translated from da kine. But he was using another term. Indigenous Hawaiians believed in "heaven"? Certainly, there's a celestial sphere they could look up and see, and "kings" may have come down to rule them, take their mana, and leave rules for them to follow not exactly knowing why.
There's was no reply, so I searched the address and realized I was three blocks from the correct church building. What are the chances? It goes to figure. They're a lot alike, and Coby doesn't let details like exact addresses stand in his way.
I waited for an opening, a pause in the preacher's homily, then bolted for the door, raced to the right religious building, a beautiful old house, not unlike the Craftsman architecture the City of Pasadena is famous for.
The second church
I saw Coby leading the kids in some singalongs in the back, remembered I was told the meditation was in the main hall, and figured the front door must be the way in. Quite a deduction. Little did I know that behind that door was it, 50 people, 99% white, in pensive silence, shoegazing.
I had soft soles, so I was able to take a seat without further disruption, only the door didn't quite close. Someone had to get up to close it. Finally, the preacher got up, walked to the center of the room (the pews being arranged in a squared circle), and began to tell an interesting anecdote about how his female relative in the 1800s went to Korea (called Chosun) as a missionary and taught medicine.
She didn't speak the language nor know the culture. But she did write about the experience, and much to his surprise, the Korean government published her observations in six volumes now available on Amazon. He bought them, read them, and was bored to tears by their mundane and very undescriptive contents. They were all about her and her days, with next to nothing about the country, the people there, their habits, customs, odd ticks.
She didn't seem concerned with that, so she started teaching Western medicine and soon trained three Korean nurses to help as her assistants. The catch was they had to convert to Christianity, presumably Quakerism, to be eligible. They were willing.
So she moved to Pyongyang (or some similar sounding place north of Seoul). There she founded the country's first Western medical school, where a young female Korean developed a girl-crush on her. What became of this lesbianism we are not told, but that youth took her crush all the way to the top, becoming Korea's first Western-trained doctor.
Then the "preacher" stopped, who it turned out was just a parishioner (because there are only parishioners in the Quaker tradition) took his seat again, and everyone fell into silence.
This was the oddest Sunday service I'd ever seen, not a mass, not a singalong except for the kids in the garden. Then I remembered the time change. (Today, March 11, 2024, is when time sprang forward).
I could not have arrived on time. That could not have been the start of the service. And, no, it was not. For someone else stood up and gave a spicy testimony. Actually, she just talked about her wardrobe and how long it took her to choose it earlier that morning. Then she sat down.
Protestantism
I started to understand the Protestant movement from what a young Presbyterian -- a gorgeous blond shooting instructor with a twin sister -- had explained to me. She in her twenties became a "right honorable pastor" before they booted her out of the pulpit. The presbyters are elders, but they're ordinary people, part of a "church" of people, a Christian community.
They were strangely beautiful Norwegians, one slightly more beautiful than the otherwise identical twin because one smiled a lot, and this one not so much. Boy, she was cold and anxious, laconic, not much given to speech. It's like what they say about cold climate Scandinavians. What do they say? "Did you hear about the Norwegian man who loved his wife so much, he almost told her?"
"Church" is not a building. It's more a verb. If one is going to church, one is going to do something, and doing something is not a noun. One who attends a communing communes with the community, the "church," because church is churching -- communing with those who commune. Just about everything is at its root a verb, as Buddhist teachers like Alan Watts famously explain.
In fact, in Buddhism, one of the reasons "nirvana" is so hard to understand as not nothingness, not annihilation, not a void, not oblivion, yet it's not anything we can readily grasp without experiencing it. It's not a noun, not a person, place, or thing. (If it were a thing, it would have constituent factors that condition it, but it is the "unconditioned element." There's no sense in trying to think about it to figure it out. Our thinking will only mislead us. It is a verb that one might translate as "nirvanering" (quenching, slaking, cooling, bringing all suffering to cessation).
Watts makes this point nicely. Take your hand. Look at it. Extend all the fingers. What's it doing? It's handing (being a hand). Now wave it. What's it doing? It's waving; it's a wave. Now ball it into a fist. What's it doing? It's fisting. What is it? A fist when it fists, a wave when it waves, a hand when it hands things over. We call it by its function.
Actually, Watts doesn't mention the waving. It's a hand when it's open, a fist when it's closed, and they are not two separate things. By calling them at one moment a "hand" about to shake another (gladhanding someone) then a "fist" about to punch someone, we hallucinate two things into existence.
But there isn't. It's just this five-factored thing (or six factors or as many factors as anyone cares to analyze, dissect, and deconstruct).
It's the same way with the Five Aggregates clung to as "self." We can analyze the aggregates (heaps, groups), count them, separate out the 50 mental formations or shrink them back to one batch. We can know-and-see them with acute attention. But grasping them the way we do, we hallucinate an ego into being. There are just factors, and they get named. And the solution to the riddle is, If "I" do not have form (a physical body), feeling (sensation), perception (mental sorting), formations (like intention), and consciousness (awareness), then who does? A: No one does. The body has body, feeling has feeling, perception has perception, formations have formations, and consciousness has consciousness. They are processes (verbs) not nouns for anyone to "have." They cling to themselves, and a sense of "self" arises, but it is not what it seems. It's real, just and hand and fist are real, but it is not independent of its constituent factors. It cannot stand apart from those things, and it is not really those things -- all of which are always changing (impermanent), disappointing (suffering), and impersonal (not self).
A hand doesn't really fist (when balled up); it is a fist. Its action is what it is. A fist doesn't really wave; rather, a hand does another thing, and we give the thing that it's doing a name, make it a noun. In just the same way, rain does not rain down. The very raining down is what we call "rain." Rain is a verb, a function of water, not different from it.
Yet we treat things as nouns and become confused, deluding ourselves that something has come into existence. A fist does not come into existence, an illusion does. A hand (a waver) fists, and so is called a "fist" as if the hand had disappeared and a fist replaced it. It's right there. It hasn't gone anywhere. It's all that's there, useless without a doing, nameless until it does something. It hands, so we first called it a hand. Then the thing that it did got a name. That doing became a noun....
So here we were churching. It's all very different from Catholicism and the priestly ritual of the mass, with its entrancing mumbo-jumbo Latin, Gregorian chanting, sorcery and incantations, echoing off the floor and walls built just so as to create a grand sound effect and amplification.
The candles, costumes, curses, rhetoric, benedictions (bene = bien = good, beneficial + diction = words, utterances, blessings), the mystery and magic of it all, and the molestation and hypocrisy, the paying of indulgences and taking orders from the corporate body's CEO, literally called "the Father," il Papa or Pope. It's a gas.
Berkeley Zen Center, Bay Area, California
Here, now, all of that was stripped away. We were all imams with something to say, something to teach, glory in the ordinary. It was like reading Robert Frost poetry. One doesn't even know it's poetry at first. It's clean, crisp, unornamented. I suddenly understood why all the attendees and residents at the Berkeley Zen Center (BZC) were the way they were, a bunch of disaffected Abrahamic religion types.
I wanted meditation to make sense at BZC. But there were 101 unspoken rules about how everything was done. Everything was a ritual but one stripped of its mystery and meaning. It, to quote Tate McCrae, "is what it is and was it was."
There was no big thing to read into everything. It was all just Everyday Zen, fulfillment in Ordinary Dharma, the love of sparse and empty spaces, unadorned wood, lots of black robes, trees and flowers, German sandals and detachable monastic robes (because no one was a monastic in the Theravada sense of full-time, usually lifelong binding vows and abstentions, as if everyone were a monastic just for the moment and would then take off the uniform and go back to being just a regular Jane and Joe with a regular job going back to a regular home and marriage. I'd return to class with more questions than answers.
It made no sense, all that pretending, but the pretense was that we were dropping all pretenses. Everyone was equal (even though we weren't). And the community had no hierarchy or apparent authorities, just rule by committee and unquestionable customs, by whatever ancient master could be quoted as the authority of why we should have no authorities. "If you meet the Buddha on the road..." they used to say and smile as if they were clever. I would shiver, thinking WTF kind of thing is that to say?
Here now, many cities removed, down south in Pasadena (Hollywood adjacent), where we are far more religious, far more hypocritical, far more into seeking, and far more accepting of the mystical than the practical, unlike the northern climes of the Bay Area, and Berkeley in particular, I found myself in a hall full of familiars. But that was way back on March 11, 2024. How would they be on St. Patrick's Day? I'll have to find out.
Orange Grove Friends Meeting (ogmm.org) an unprogrammed group of Quakers in Los Angeles
What it's like when the summit looks like the pate of a bald eagle (hikingguy.com).
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Mt. Baldy Zen Center zendo (LinSu/flickr)
Los Angeles' highest point, "Mt. Baldy," is actually named Mount San Antonio. It's a popular alpine hike up using the Devil's Backbone from Manker Flats.
[AMATEUR TIP: take thegondola/ski lift all the way up the mountain.]
This 11 mile hike to Mt. Baldy brings one to the highest point in Los Angeles. at 10,064 feet [and to the Mt. Baldy Zen Center]. With almost 4,000 feet of climbing, it’s a tough yet popular hike and well worth the effort. You can see from the Pacific Ocean to the Mojave Desert on a clear day. There are a few ways to hike Mt Baldy, and this is the most popular route.
Do the Mt. Baldy hike as early in the morning as possible to avoid crowds. It’s one of the most popular hikes in L.A. Leave at sunrise. The later one leaves, the tougher it is to park at Manker Flats. Do the hike on a weekday for less crowding. If you’re starting later in the day, don’t forget to note the sunset time. Getting caught on the trail after dark is a recipe for bad times or mindfulness of death.
Is there snow on Mt. Baldy trail?
Nature lovers will enjoy convenience of the mechanical chair up Thunder Mountain (ETG).
What it's like at the top of L.A., a county with a big northern forest (hikingguy.com)
There’s no official way to know if there’s snow at the summit of Mt. Baldy. Sometimes you can see it all over the mountain. There are some roundabout ways to find out. In the summer months, say late May to October, the chances are it’s clear.
Sign up on Meetup.com (PasaDharma, DMI, Dharma Punx) for updates.
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American Buddhist monk Ven. Yogavacara Rahula, author of the drug-fueled travel memoir One Night's Shelter, will lead a 7-day mindfulness, insight-meditation, and yoga retreat in Southern California in January 2018.
This candid and highly readable autobiography of the well-known American Buddhist monk Bhante Rahuladescribes his transformation from a G.I. and drug dealing hippie to ascetic contemplative in the Theravada tradition of Buddhism in Sri Lanka. The unvarnished accounts caused some stir, as Ven. Rahula describes dealing drugs and getting arrested for smuggling a kilo of hashish from Afghanistan prior to his spiritual conversion. He is now most well-known for integrating Hatha Yoga with Vipassana (Buddhistinsight-meditation). See Ven. Rahula's DhammaTube video clips on youtube, video.google.com, or tubemogul.com.
Bhante Rahula, or Ven. Yogavacara Rahula (Scott Joseph DuPrez), was born in Southern California in 1948, ordained as a novice in Sri Lanka in 1975, and took higher ordination in Thailand in 1979. He lived in West Virginia at Bhavana Society Forest Monastery from 1986 to 2010, after which he has been on indefinite tour as an itinerant monk in the U.S. and Asia, often traveling to and hiking in the Himalayas.
He recently (Dec. 10, 2017) held an excellent one-day mindfulness meditation retreat in Los Angeles. He is planning a FREE 7-day mindfulness meditation (vipassana) and yoga retreat in Banning, California. Sign up now.
Retreatants may stay seven or fewer days as indicated on their retreat applications. Free or by donation (dana). This class funds Ven. Rahula's continued itinerant travel, teaching, and workshops around the world, like next year's Global Mindfulness Summit in Buddhist Sri Lanka.
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