Gil Fronsdal: Mindfulness of Meals During Retreats
On retreat, “mealtime is meditation time.” This little slogan speaks to the great value of practicing mindfulness during meals. The emotional and psychological nourishment of food is enhanced with mindfulness, and eating can be a significant activity for developing further mindfulness. Mindfulness of our desires, beliefs, and reactions before, during and after meals can reveal areas in which the path of freedom can open further. Careful attention to eating can also help us regulate our food intake so that overeating or undereating don’t hinder our meditation practice. And when we wait in line and eat together with others, mealtime can be a time to experience the benefits and challenges of practicing in community.
Using mealtime to continue developing a thoroughgoing mindfulness can be a powerful support for our retreat practice. The physical activity of eating can provide an engaging focus for staying mindful and concentrated. Mindfulness can be quite detailed as we stay attentive to picking up the fork, putting food on it, bringing the food into the mouth, chewing, swallowing and then picking up the next forkful. Some people find it easier to maintain undistracted mindfulness while eating than during sitting meditation. Eating mindfully in the calm and silence of a retreat can be an occasion for a heightened enjoyment of meals that encourages continuity of mindfulness. The activity of eating and the mindfulness can become mutually supportive joys.
Our relationship with food and eating is seldom simple. Retreats are an effective environment in which to become better aware of this relationship. In addition to noticing the act of eating, the silence and slowness of retreat life create opportunities to notice desires, emotions and beliefs that operate at mealtime. What are we thinking as we serve ourselves from the buffet line? What tensions or concerns appear at mealtimes? Are there multiple, perhaps conflicting, motivations around eating? Which motivations do we tend to act on? How do we respond when our preferences are not met? Can we learn something about ourselves from the amount of food we put on our plates – is it too much or not enough?
Mindfulness of meals includes the thoughts and feelings we have before and after eating. We may start thinking about an upcoming meal well before the mealtime itself. What thoughts, feelings, and concerns fuel this thinking? We may judge ourselves after a meal for eating too much or the wrong food. What motivates us to take our eating so personally that we get upset with ourselves? What beliefs do we have about how we are supposed to be? What beliefs bring stress and lead to self-condemnation?
Time-honored Buddhist practices associated with food can support investigating these questions and greatly enhance retreat practice. They can also be effective ways to get the most out of mindfulness of eating. Discovering how to be free in relationship to food, eating, and all that happens around meals is an important area of the Buddhist path.
Accepting What is Given
First, we can practice “accepting what is given.” This means to eat the food that is offered unless there is a health reason. Limiting oneself to the food provided simplifies eating by putting preferences and desires aside. We can also learn about the ease that can come when we are not preoccupied with food choices. We simply eat what is offered and learn how to be content. Not acting on strong preferences and desires highlights them so we can study them. That can give us a chance to better notice the beliefs and fears we have surrounding food and eating. We can learn how strongly we hold ideas around what we need to eat or not eat, about what we want and don’t want. These understandings can greatly support our practice of becoming free.
The practice of eating what is offered can include putting aside efforts to optimize one’s diet. For the days of the retreat it may not matter too much if we don’t get our exact nutritional preferences met. By not focusing on nutritional optimization, a person may discover a more relaxed attitude around food, an attitude that is sometimes foreign to the many media messages we are exposed to. Inner peace is a nutrient at least as important as food.
Eating to Support Meditation Practice
A second practice of eating is to "not eat for entertainment, distraction, pleasure-seeking or conceit." Instead, eat in order to maintain and nourish the body to support the meditation practice on retreat. Don’t eat too much or too little. Notice when hunger has been satisfied and consider eating only a couple of bites more. Limiting oneself this way may reveal the many desires and impulses that keep us eating after we are no longer hungry. Especially interesting is to study the motivation for taking second helpings during a meal. And noticing after the fact that we have served ourselves too much food provides physical evidence of desires that can otherwise operate unnoticed.
Mindfulness of the Body
The third practice useful on retreat is to be mindful of the body while eating. When sitting down to eat, first take the time to get centered in your chair and in your body. As you eat, stay aware of the many bodily sensations that come into play. Be mindful of what happens in your mouth as you chew. What happens in your throat and stomach when you swallow? After you have put a bite of food in your mouth, wait to fill your fork or spoon until you have chewed and swallowed. Periodically pause in your eating to explore the shifts in sensations and feelings found in the body.
Mindfulness of the body while eating leads to better choices. We can notice when we are full and so become less likely to overeat. We may also become sensitive to the subtle physical signals about what to eat--e.g. more protein, more fruit or vegetables.
* * * * *
During retreats, mindfulness at mealtime includes more than attention to food and eating. Because we are eating in community, mealtime can be an important time to notice our relationships to other retreatants. Do we have a heightened concern about others during meals? Do we watch and judge others for what or how they eat? Are we worried others are watching and judging us? Or perhaps in order to avoid all these concerns we come late to meals and eat removed from others.
Sometimes people benefit from using mealtime as a break from the meditation schedule of a retreat, which can be wise if it provides needed relaxation or rest. It can relieve tensions that may occur with the schedule of ongoing sitting and walking meditation, and allow us to feel refreshed for the next meditation session. Relaxing and enjoying the meal can be a time to appreciate the gift of the food, the work of many people in the food preparation and cleanup, and being part of a community with fellow practitioners.
Practicing in Community
When we are part of a line of people at the serving table we can learn to support the community by having a relaxed, friendly attention to others who are also serving themselves food. We can give a bit of space to the people in front of us so they don’t feel crowded or rushed. When a dish is running low, we can consider how much food to take so those after us can have some. Aware of the next person in line, we can return the serving utensil to a position where it is easiest for them to pick it up.
People new to retreats may find the silence during mealtime disconcerting. In ordinary life if we sit down at a table with other people and they are silent, don’t acknowledge our arrival, and continue to look down at their food, this would probably be considered unfriendly. It can take a few meals on one’s first silent meditation retreat to realize that fellow retreatants are not being unfriendly. Rather, as recommended, they are simply dedicated to staying mindful of their eating without being pulled into social interactions. After a few days new retreatants generally not only become comfortable with the silence and lack of social interaction at meals, they come to appreciate the relaxed way of being together with others that retreat meals provide.
Over time, bringing mindfulness to all aspects of mealtime, including our underlying beliefs, can lead to greater and greater ease around food. We can learn to simplify our desires around food so that eating can become a simple pleasure harmonious with a settled, peaceful mind, rather than a source of either excitement or agitation. We can discover the joy of renunciation in relation to food. We can learn how a healthy, mindful attitude around food can be an important component on the path of freedom.
Andrea Fella: Continuity of Mindfulness on Retreat
One of the great blessings of retreat practice is that we make space to set aside our usual worldly activities. On retreat our main work is to cultivate mindfulness and to practice meditation. We can engage with practice throughout the day, not only in formal sitting and walking periods, but also in the “in between times”: during meals, in our work meditations and sangha service, in having a cup of tea, while brushing our teeth, getting dressed, or even going to the toilet. All day long we have the luxury to explore: “How can I be mindful of this?”
Cultivating mindfulness in all our activities supports a steadiness of mind, which creates the conditions for concentration to develop. Not cultivating mindfulness during the “in between times” on retreat is akin to putting a kettle on and off the stove; it takes much longer for the water to boil. With a steadiness of connection to each present experience, the mind is less likely to react to sights, sounds, smells, sensations, thoughts, or emotions, and instead can become interested in the experience itself.
Understanding the value of continuity of mindfulness, we have to make some effort to support it. This effort needs the quality of gentle persistence to cultivate a moment-to-moment attention. The idea of practicing mindfulness all day can feel overwhelming, and it’s possible to wear ourselves out through over-efforting or gearing up to try to stay present for long stretches at a time.
Effort that supports continuity of mindfulness has a light touch; just enough effort to be present for this moment. It doesn’t take much effort to experience half a breath, to feel the contact points of your hands, to notice a sight, a sound, or a sensation. We make just enough effort to connect with a moment of experience. And then we do it again, and again, and again. Supportive effort lies in connecting over and over again, rather than trying to hold our attention on experience.
This kind of effort is analogous to riding a child’s kick scooter. To start you need to put your foot down and push lightly against the ground; just a gentle tap. You probably have to make several light taps to get the scooter going, but as momentum starts to build, you learn what it feels like for the momentum to carry you. You learn to recognize when you can ride for a while without tapping. Then, as the scooter starts to get a little wobbly, you make a few taps again to stabilize the momentum.
The effort towards continuity of mindfulness is like that. We gently connect to experience: What is here now? And now? And now? This light touch of effort supports a momentum of mindfulness and we become familiar with the experience of this momentum. We begin to recognize when we can back off of a conscious effort to stay present, and allow the momentum of established mindfulness to simply receive experience: to know a breath, a sight, a sound, an emotion, a sensation. We also begin to recognize when the mindfulness gets “wobbly,” and can gently re-engage with the effort to actively connect with experience. This kind of gentle, persistent effort allows continuity of mindfulness to develop very naturally, without leading to exhaustion.
As mindfulness becomes more continuous, we begin naturally to investigate and be interested in experience, and start to more deeply understand the relationships between different aspects of experience. For example, while cleaning a toilet, we might see the arising of a thought, see an emotion connected to that thought, and see how both impact the body. We naturally begin to understand that there is a cause and effect relationship between mind and body, and that there is a difference between a thought, an emotion and the body. In fact, as mindfulness becomes more continuous, deep understanding and insight can happen at any time, not just in the formal sitting and walking practice.
Because the retreat schedule emphasizes formal sitting and walking practice, we might believe they are the most important of the retreat and that it is less important to be attentive throughout the day. Yet we miss a valuable opportunity that retreats offer if we don’t explore the gentle persistent cultivation of continuous mindfulness.
back to top
Buying or Selling a Home? A Referral Program that Benefits IRC
IMC sangha member Carol Collins is a retired longtime local real estate broker with Realtor connections throughout the state. If you are thinking of buying or selling a home she can refer you to a conscientious, highly qualified realtor who will, in turn, make a donation to our Retreat Center.
Carol is also available as your consultant at no charge, investigating your requirements and concerns and the state of the market. She’ll continue as your consultant throughout the buying or selling process. She has helped facilitate this for sangha members in San Mateo, Santa Clara, Santa Cruz and other Bay Area counties.
It is common practice for realtors to offer up to 25% of their commission to the broker who refers them clients. When Carol receives this referral fee, she donates it to IMC/IRC in the name of the client.
It is a win-win all around. The buyer or seller receives an outstanding realtor. The realtor receives new clients. IMC/IRC receives the referral check, given in the client's name.
If you are thinking of purchasing or selling a home, please contact Carol Collins. 408-348-1385 firstname.lastname@example.org
FLIER: Buying or Selling Your Home
~~ From Sangha members who used this referral program ~~
Following our mother’s recent death, my brother and I sold her home in San Jose. Knowing of Carol's very generous donation program to IMC/IRC I immediately contacted her for a referral. She promptly gave me the name of a realtor familiar with the area who she trusted to handle our needs. His knowledge, professionalism and personality were perfect for what we needed. The house sold quickly and for significantly more than the asking price. All was handled very smoothly and we were delighted to be able to support IMC while making a very nice profit ourselves. It was a win-win arrangement. I urge anyone with a real estate situation to use Carol's expertise and vast knowledge of the industry and people in the industry to handle your transaction.
~ Berget Jelane, Teacher for San Jose Sangha
Our experience with Carol helping us sell a home was completely positive. When my father died in 2012 I was tasked with closing the estate and preparing his home of 64 years for sale as quickly as possible. It was a daunting task but the Realtors Carol recommended were exceptional--supportive, creative, thoroughly professional and ethical in all facets of the sale. We had interviewed other Realtors but felt hesitant trusting them with such a big endeavor when we had so little experience in selling/buying a home. In addition, we felt that the potential donation to IMC/IRC was a blessing all around. By working as a team (homeowner and Realtor) we were able to show a beautiful home that easily sold far above the asking price – the buyers were happy, the Realtors were happy, we were happy and a generous gift benefited the dharma.
~ Fiona & Keith Barner, long time IMC members
Your Questions About Practice
You are warmly invited to send your questions relating to retreat practice to email@example.com
. A teacher will choose one or two to respond to in each edition of the newsletter.
Question: I’ve heard meditation is supposed to be peaceful. But the idea of sitting with my busy mind without doing anything doesn’t sound peaceful. And then when I do it, it’s actually quite challenging. Could you speak to that?
Gil Fronsdal responds:
Practice can be challenging. I hope it’s still valuable to sit with an agitated mind. I think more important than getting calm is to discover what is true, to really see what’s happening. It’s not so common for people to stop and see and recognize clearly what’s going on with them, within themselves. This can be particularly true If you’re not peaceful; the pull of mental agitation can distract you from what is actually going on. Ironically, sometimes trying to make yourself calm or becoming inspired by a Dharma talk or Dharma reading may also interfere with really getting to know yourself. It is really important to have a good overview of yourself and how you are. If you are not peaceful and your mind is busy, take the time to recognize and study this. Only after this might you know how to proceed.
I had a friend who was an athlete, with very tight muscles, almost muscle-bound, and when he did his first meditation session it was very painful, excruciating even, to sit still and not move for a whole meditation period. But after the meditation he felt real for the first time. He felt he’d never been real with himself before, never been connected with life. The pain forced him to finally meet himself and to be in touch with something true in a way he never had before. So he kept practicing. Years later he still meditates.
It’s not that you should sit with agitation, pain and difficulty for its own sake. But I think it’s more important to meditate as a way of meeting yourself and being honest about what’s actually present than it is to be calm. It is helpful to discover what happens through such honesty. So if you are not peaceful, get to know this. Doing so is a path to peace.
Introducing Susie Harrington and Brian Lesage
Gil will be teaching a retreat with Susie Harrington and Brian Lesage, two recent graduates of the Spirit Rock/IMS/IMC teacher training program, from January 24-31 next year. Registration opens September 24.
has trained in the Insight tradition since 1989 and began teaching ten years ago, after many
years as a mountaineering and river guide and backcountry ranger. Her connection to wilderness deeply informs her approach to the dharma, and Susie teaches many retreats outdoors in nature as well as in retreat centers nationwide. The interface of psychology and spirituality is important to her understanding. She is also a student in the Diamond Approach and a practitioner of Hakomi, a somatic psychotherapy modality. Susie lives in Moab, Utah, where she leads a local sangha. Her website is Desert Dharma
has practiced Buddhist meditation since 1988, first in the Zen tradition, where he ordained as a Rinzai Zen priest in 1996. He also studied with Tibetan teachers before training in
the Insight tradition. He has sat many extended periods of retreat in Burma, Nepal, and India as well as in the US. Brian also has a private practice of Somatic Experiencing, a naturalistic therapy modality for healing trauma. Brian lives in Flagstaff, Arizona, where he is the guiding teacher for the Flagstaff Vipassana Meditation Group. He teaches throughout the U.S, often as a visiting teacher in sanghas in the Southwestern states. His website is Liberating Awareness
Work Days at IRC
You are invited to join us for the following Work Days. Come for the whole day or just morning or afternoon.
Workdays are an integral part of taking care of IRC, and thus supporting retreats. Many of us who participate in the monthly work days appreciate the sense of community when we sit and work together this way in taking care of our center. Whether working in the gardens or sweeping the floors, it's inspiring knowing that days later retreatants will be doing sitting and walking meditation in those areas.
- Saturday, August 15, 9am-4pm (lunch is included)
- Saturday, September 12, 9am-4pm (lunch is included
here: Workdays at IRC
Questions? Contact Eileen Messina, firstname.lastname@example.org
or (650) 269-5801
Garden Days--Generosity Is Part of the Landscape
By Josh Dultz, IRC Resident Volunteer and Landscape Manager
I have had the honor of living and working as a Resident Volunteer at the Insight Retreat Center since October 2014. Recently I took up the position of Landscape Manager and am definitely learning as I go. It is wonderful to be working in a volunteer setting that fosters a joyful work ethic and attracts people whose intention is to be
helpful. During our Garden Work Days--most Thursdays and Saturdays each week--we engage in simple outdoor work like weeding, watering, pruning, and mulching. Sometimes we take on larger projects like creating new trails, putting in a new gate, or jacking out an old one.
Following feedback from retreatants, we found there was a desire for more designated walking meditation paths. Although the center has a delightful indoor hall dedicated to walking meditation, we thought it would support people’s practice to create formal walking meditation paths outside as well. One of my past retreat teachers, Christina Feldman, once said that one secret to enhancing sitting practice is to place emphasis on the walking meditation periods. She explained that this in turn supports the continuity of mindfulness needed to go deeper with the sitting practice.
This past spring IRC volunteers created three simple outdoor walking meditation paths in the orchard. Jessica Escobedo painted some simple lovely signs on some logs next to each path
to more clearly distinguish them.
It is inspiring to know that such simple work can yield such powerful results. Whether it is laying new decking, watering plants, or even just simply taking out the trash, it is all work that directly supports practitioners in delving into their practice. The generosity of these services provides others, as well as ourselves, with a safe foundation in which to practice plowing, planting, tending, and harvesting beautiful qualities of mind.
For a peek at some of our recent projects, check out this video
: Cultivating Happiness in the IRC Gardens
(Before coming to IRC, Josh had already lived and worked for almost four years in Buddhist practice centers, including two years as a novice monk at Abhayagiri Monastery in Northern California. In addition to the service he offers at IRC, he is currently a full-time student at Cabrillo College.)
If you are inspired to help with the gardens, paths and landscape, contact the Landscape Manager for times throughout the month to come by and help.
Volunteering--Helping to Care for IRC
IRC is run entirely by volunteers. The continuing support from our volunteers allows us to take care of the center and offer retreats. Join us at one of the periodic Work Days
, fill out a Volunteer Form
, and/or email email@example.com
Several Resident Volunteers live at IRC for extended periods, participating in dharma programs and assisting with the various tasks needed to support Center activities. If you're interested in becoming a Resident Volunteer, please email firstname.lastname@example.org
Supporting IMC/IRC with a Financial Legacy
Now that IMC and IRC are established and thriving we have turned our attention to the long-term financial well-being of our centers. After years of encouragement from a number of people we have created a page on our website
discussing how to set up IMC/IRC as a recipient of charitable bequests. Recognizing and honoring these generous supporters, we have also started a Legacy Circle, whose members are invited to an annual luncheon with the IMC/IRC Teachers.
A charitable bequest is a simple and flexible way that you can leave a gift to support the future of IMC and IRC for generations to come.
It’s easy to make a bequest by including Insight Meditation Center of the Midpeninsula
as a beneficiary:
- in your will or living trust
- in your retirement plan or bank account
- in your life insurance policy
For more information and an online form, visit the donate
page on our website.
For additional questions, or to arrange a consultation with a volunteer attorney: please email email@example.com
Other Ways to Donate
- Amazon Smile - AmazonSmile is a simple and automatic way for you to support IRC every time you shop through Amazon, at no cost to you. For signup instructions and to choose IRC as your charity, click on this page of the IRC website. You can also use the Amazon Search link on our Donate and IMC's Recommended Books pages.
- Donate Your Car - Make a tax-deductible donation of a vehicle you no longer want, working or not. The Center for Car Donations will handle pick-up and all paperwork needed, and IRC will receive 75% of the sale price. Make sure you tell them you want to donate to Insight Retreat Center. To donate your vehicle: call (877) 411-3662 and a helpful representative will schedule your pick-up appointment and guide you through the process.
- Ebay Giving Works - It’s easy and your donation is tax-deductible. Recycle your unwanted possessions and support IRC at the same time.
back to top
Expanding Our Home: Buying the House Next Door
Many thanks to all who have donated to the Friends of IRC campaign and to those who will. Please see the IRC updates page on the IMC website for news about the progress of fundraising!
On Playing the Retreat Lottery
I am frequently asked how applying for several retreats affects one’s chances of being selected in retreat lotteries, and also how ending up on a wait list affects the likelihood of being selected in future lotteries. The best strategy for getting into the retreats you want and working with the lottery software turns out to be the most sensible one:
Identify retreats that you are willing to attend if you are selected and apply to all of those. Conversely, avoid applying to those that do not interest you or you would not be able to attend if you are selected.
We could stop with this simple advice, but I’ll describe the mechanics for those who are curious about why it works this way.
It’s Like a Raffle Drawing
Each time you enter a lottery you get 1 ticket. If you get accepted, you give up your ticket. Each time you don’t get accepted, you keep your ticket. Once you get accepted, you give up all the tickets you accumulated, and start over again with one ticket in your next retreat lottery.
Just like a raffle, your chances of winning are determined both by the total number of tickets that have been sold and by the number of tickets that you hold. If the total number sold is low, or you hold more tickets, your chances of winning go up. Conversely, if the total number of tickets sold is high or you hold few tickets, your chances of winning go down.
If an applicant is not selected in the lottery after applying for a retreat, the probability of getting accepted increases with each subsequent retreat they apply for.
For retreat lotteries, the number of tickets is equal to the number of applications with deposits we receive by the cutoff date. For popular retreats, this averages about 115 applicants. We have about 38 rooms available. Five Service Leaders and a few others bypass the lottery due to special circumstances (such as a terminal illness or a teacher-in-training). Thus we can accept about 30 applicants for each retreat from the lottery, only 20-25% of applicants for popular retreats. The rest end up on the wait list. If you hold four or five tickets in a lottery, you have a good probability of being selected, because one in four tickets is a winner.
Retreats with less familiar teachers attract fewer applications. Since we still have the same number of rooms, a greater percentage of applicants is accepted--about one in two or three. It therefore only takes two or three tickets instead of four or five to make it fairly certain to be selected.
Apply Only to Retreats You Intend to Attend
Applying for a retreat you do not intend to attend may temporarily give you an extra ticket, but if you are accepted and subsequently cancel, you still forfeit all the tickets you were holding at the time of the lottery.
In your next lottery, you start over with a single ticket. Any advantage you may have built up by spending time on wait lists in previous lotteries is lost. Applying for and canceling retreats therefore actually delays you getting into retreats you really want.
Flexibility on Short Notice
If you are on a wait list and can be flexible and take a retreat on short notice (such as the week before), you may often be able to take the place of a late cancellation and get in. So if you have the time flexibility, it makes sense to stay on the wait list—you may end up sitting more retreats.
~Jim Memmott, IRC Webmaster
Schedule of Retreats 2015-2016
Insight Retreats are opportunities to engage in full-time mindfulness training. A daily schedule includes periods of sitting and walking meditation, instructions, dharma talks, work meditation, and practice discussion with teachers. Silence is maintained throughout most of the retreat, except for discussions with the teachers and communication needed for work meditation.
To register, check for schedule changes and additions, and for more information visit the IRC schedule
- November 5-8 Insight Retreat with Ines Freedman and Lori Wong (registration opens 8/5/15)
- November 15-22 Insight Retreat with Gil Fronsdal, Nikki Mirghafori and Alex Haley (registration opened 7/15/15)
- November 28-Dec 4 Mindfulness and Wisdom Retreat with Andrea Fella and Alexis Santos (registration opened 7/28/15)
- December 6-13 Insight Retreat with Gil Fronsdal and Andrea Fella (registration opens 8/6/15)
- January 15-18, 2016 Insight Retreat with Matthew Brensilver and Teacher TBD (registration opens 9/15/15)
- January 24-31, 2016 Insight Retreat with Gil Fronsdal, Susie Harrington, and Brian Lesage (registration opens 9/24/15)
- February 23-28, 2016 Insight Retreat with Gil Fronsdal and Ines Freedman (registration opens 10/12/15)
- March 6-13, 2016 Experienced Practitioner Insight Retreat with Gil Fronsdal and Max Erdstein (registration opens 11/6/15)
- March 20-27, 2016 Insight Retreat with Gil Fronsdal and Adrianne Ross (registration opens 11/20/15)
- April 23-30, 2016 Insight Retreat with Andrea Fella and Greg Scharf (registration opens 12/23/15)
- May 17-21, 2016 Insight Retreat with GIl Fronsdal and John Travis (registration opens 1/17/16)
- May 27-30, 2016 Insight Retreat for People in their 20s and 30s with Max Erdstein and Teacher TBD (registration opens 2/27/16)
- June 5-12, 2016 Insight Retreat with Gil Fronsdal and Paul Haller (registration opens 2/5/16)
- July 16-30, 2016 Mindfulness of Mind Retreat with Andrea Fella (registration opens 2/16/16)
- August 10-14, 2016 Insight Retreat with Andrea Fella and Pamela Weiss (registration opens 4/10/16)
- August 19-24, 2016 Insight Retreat with Ayya Anandabodhi and Ruth King (registration opens 4/19/16)
- September 11-25, 2016 Insight Retreat with Gil Fronsdal (registration opens 4/11/16)
- (TENTATIVE) November 3-6, 2016 Insight Retreat with Ines Freedman and Teacher TBD (registration opens 8/3/16)
- November 13-20, 2016 Insight Retreat with Gil Fronsdal and Teacher TBD (registration opens 7/13/16)
- November 29-December 4, 2016 Insight Santa Cruz Retreat with Bob Stahl and others TBD (registration opens 7/29/16)
- December 11-18, 2016 Insight Retreat with Gil Fronsdal and Andrea Fella (registration opens 8/11/16)
To register or for more information visit IRC schedule
or email firstname.lastname@example.org