Upon meeting Phra Bart one can tell immediately he is a joyful man.  A former professor of Sociology and Social Psychology, he became a monk at this temple upon retirement at age 67.  His role at this temple is to manage the Buddhist Meditation Institute (BMI), for which he has been teaching about five years. He still considers himself a professor of research methodology and argues that meditation is the best methodology for understanding reality. In a recent presentation for the World Buddhist University he asserts that meditation and loving-kindness should be taught as universal ways of life in school curriculums.

Thus Phra Bart favors treating meditation and other aspects of Buddhism such as loving-kindness as universal elements that can be divorced from the Buddhist tradition. He is in favor of this because of his understanding of the Western worldview: He argues that as numbers of Christians decrease and many people are becoming anti-religion, they are instead turning to science for explanations. Thus in order to teach meditation to Westerners teachers cannot begin with faith or other such religious ideas. Instead he is in favor of teaching meditation apart from its Buddhist context, as a science of the mind. To this end, Phra Bart hosts two websites for BMI, one is for Buddhists called Dhamma Center, and the other called Meditation Park is for non-Buddhists.

At BMI Phra Bart teaches mostly through guided meditations, 3-4 times a day for an hour with rest periods after each session. Despite his advocacy of removing meditation from Buddhism, Phra Bart finds that many foreign meditators do want to understand more about the tradition. So during break periods meditators can read What the Buddha Taught. Phra Bart discuss the book chapter by chapter for those who want to learn about Buddhism instead of giving a lecture, and he finds that most participants enjoy this book and form of learning.

International meditators can stay for any length of time at BMI but two weeks is recommended. BMI also has two-week intensive retreats three times a year for foreigners and Thais together and this is when foreigners can have more access to the abbot, Dr. Phra Rajanvisith. There is slightly more intensive training during this time as well as more group meditation and activities. Since BMI’s opening in 2005 they have hosted 320 international visitors with typically 4-5 retreatants present at any given time. Many participants come to BMI through volunteer exchange programs such as Global Service Corps.

Phra Bart, because of his background, is interested in statistics and measuring the success of his students along the path of the Dhammakaya meditation practice that they teach. This is a particular kind of practice begun by famous Thai monk Luang Por Sot. Through the guided meditations Phra Bart is able to determine the rate of progress of each meditator and records this for progress reports for BMI. They also keep track of comments about the teaching and participants’ experiences. Phra Bart, the abbot, and the rest of the teachers at BMI thus seem committed to increasing their number of participants and refining their techniques of teaching.

In “Joining in Temple Life,” Adeline Sarira Van Waning shares her account of a five-day stay at Wat Songdhammakalyani. She came when there was no special program so joined in with the community schedule with morning and evening services. She participated in chanting and listening to dhamma talks by Ven. Dhammananda, as well as instructions in samatha meditation. She is taught to concentrate on three bases: under the nostrils, in the center of the head, and center of body near the navel while repeating Buddha-metta, Buddha-metta with the in and out breath. When fully concentrated Ven. Dhammananda invites the group to expand their focus by visualizing a Buddha image inside the third base. The next instruction is in vipassana meditation where Van Waing learns to observe mind-body processes from moment to moment while noting movements of the mind and being aware of the breathing. Lastly Ven. Dhammananda instructs in the practice of observation of the body in decay. She also receives homework from Ven. Dhammananda to give special attention to metta (loving-kindness) and karuna (compassion)– to note how one expresses friendly feelings and gratitude to others throughout each day (vol. 20 (no. 75) April-June, 2003, pp. 13-15).

Maruja Bredie writes of her three-week stay with Ven. Dhammananda in an article titled “Another Dutch Woman at Songdhamakalyani Temple.” She felt welcome in joining the daily rhythm of the temple and enjoyed the morning and evening chanting and meditation. She was the only foreigner at the time but everything was translated for her. Ven. Dhammananda taught her the method of concentration meditation and how to follow the path of the brahmaviharas: loving-kindness, compassion, joy for others and equanimity. Bredie was absorbed by all the information Ven. Dhammananda shared. Bredie found that Ven. Dhammananda answered all her questions she had while at home during these talks. During her stay Bredie was also able to get a good picture of the development of Thai women in Buddhism and the struggle Ven. Dhammanada is facing (vol. 19/4, no. 76, pp. 8-11, July September 2003 pp. 8-11).

“The Venerable” by Richard Carey of Dayton University discusses his impressions of the Ven. Dhammananda. He found her to be very powerful and her presence commanded much respect. Through her presence he finds that he now knows and understands the meaning of respect. Carey was in awe of her power over his concentration. During the weekend they practiced meditation, went on alms round, chanted, and had class, but Carey writes that he was always transfixed by Ven. Dhammananda if she was in the room, and was wondering where she was if she was not with the group. Richard was changed by the Venerable– she made his study abroad experience extraordinary (18-19). (vol. 19/4, no. 76, pp. 8-11, July September 2003 pp. 17-19)

Norma Guiterriez in “Women in Buddhism: The Wat Songdhammakalyani Experience” stayed with Ven. Dhammananda for three days and was impressed by the friendliness of the people who greeted her. She was impressed by the alms round and the generosity of the lay people who give to Ven. Dhammananda. While at the wat she learned about the role of women in Buddhism and about Buddhism itself. She learned this not just through Ven. Dhammananda but also through living at the wat and participating in the daily schedule (Vol. 20/3 no. 79) April-June 2004, pp. 17-19).

In “Sliding into Grace,” Cindy Rasicot recounts her visit to Wat Songdhammakalyani with eight international women living in Bangkok for an overnight stay. They came in order to meet Ven. Dhammananda and to experience monastic life. Rasicot writes of her love of the harmonious sound of women chanting and the calm state of her mind after sitting meditation. During alms round Rasicot watches Ven. Dhammananda counsel sick and old people, and families. Ven. Dhammananda knows all their stories and says a healing blessing for the ill. To experience this loving connection is why Rasicot continually comes back to visit Ven. Dhammananda. She finds that the Venerable brings people together into one international family (Vol. 20/3, no. 90, Jan-March 2007, pp. 16-20).

Thus there are numerous positive impressions of this first fully ordained Theravada bhikkhuni living in Thailand. They are impressed by her unique set of skills: her commitment to monastic life, her meditation teachings, and her connection and loving-kindness to those around her.

Ven. Dhammananda, with her excellent command of English, attracts many international visitors to her monastery. It is open year round for anyone who would like to stay for any length of time. She offers a dhamma talk and meditation instructions in English and Thai after the morning and evening chanting periods. As well, international visitors are able to accompany her and the other samaneris (female novices) on alms round and partake in temple life. But if one wants to participate in a specific program Ven. Dhammananda runs the Living Buddhism program since 2008 where she opens her temple to foreign and Thai visitors for a week of classes on Buddhism in English as well as meditation practice. During this week she teaches basic concepts of Buddhist living at a monastic center. The schedule includes four hours of lecture, guided meditations, and other various events.

She has also created another program of temporary samaneri ordination for nine days offered twice a year. This program is tailored for those who are interested in the monastic life. During the last ordination, in December two foreigners participated and there will be more at the upcoming one this April. Ven. Dhammananda also hosts college groups regularly from Dayton University in Ohio, USA and Payap University in Chiangmai, Thailand. She tailors her lectures to these groups based on their fields of study. If they are medical students she focuses on Buddhism and healing and if they are management and business then she teaches about general Buddhist topics.

Usually there are not many foreigners at this wat but enough so that Ven. Dhammananda requires all her disciples to learn English. Ven. Dhammananda does not expect foreigners to keep the eight precepts, instead they can choose between five and eight. Because some people come to Wat Songdhammakalyani who are not Buddhist, she doesn’t give the full eight precepts. Although through living at the wat one practices the extra two– not sleeping on a high bed and not decorating oneself– it is the eating after noon that Ven. Dhammananda does not want to force on people. She feels that to some this might seem like self-mortification. Ven. Dhammananda also doesn’t give the three refuges to foreigners because she believes saying these words declares that one is a Buddhist. Thus she tells non-Buddhists not to repeat what she is saying if she is giving them in a group, out of respect for the other religions.

Usually in the morning and evening after chanting. Ven. Dhammananda gives dhamma talks in English and Thai or a recording of a previous talk is played.  Usually she discusses a topic related to meditation but she finds this is difficult because of the transient groups of people, especially foreigners. Some people have just arrived and some have been staying at the wat for a while. But if one is serious about meditation there are steps to be followed along the path. Foreigners usually don’t come in a group so she discusses meditation in general and gives instruction on the beginning steps. Ven. Dhammananda offers three-day retreats for lay Thais and five-day retreats for volunteers of the wat but they don’t have any offerings for foreigners because they have not been able to establish themselves in a group. But if a visitor wanted, they could treat their time at this wat like a meditation retreat. However, Ven. Dhammananda finds that most people are just passing through and are not serious about the meditation.

But when foreigners do come in a group for special programs like the Living Buddhism program or when a college study abroad program visits for the weekend, Ven. Dhammananda can go into a little more depth. For the college students she uses same technique of mindfulness of breathing that she teaches her Thai students but she doesn’t say anything about Buddhism. Instead she just explains meditation as a mental training that can help one live one‘s life with more clarity and less anger. She advises the students who are Christian that they can concentrate on an image of a cross or use the mantra of Jesus Christ as they breath in and out. Ven. Dhammananda is flexible in this way because she believes the outer form of meditation doesn’t have to be Buddhist. Thus she is more interested in the essence than the form.

For the Living Buddhism program Ven. Dhammananda lectures about the monastic life, mental training, and morality (sila). She believes that sila is the foundation for practice and considers this important for any religion. One needs to be living within a certain way of life to aid in mental training. She advises participants to make sila a part of their lives, in contrast to the West where Ven. Dhammananda asserts that the sila aspect of practice is often skipped. She believes monasticism is important because of the strict sila training and because she finds it is a shortcut to Enlightenment. She told me that monastic life is unique, and when one comes to her wat it is easy to see that a different way of life is possible.

During this program she teaches meditation everyday in the morning and evening and takes the students through concentration of the breath and then goes into insight meditation. It is hard because she finds one needs a longer period with each step. But Ven. Dhammananda does not consider herself a meditation master but rather a practitioner who shares what she has experienced with others.

She is participating in the Australian Mitra Conference this September. The theme of this conference is Unplugged. Or as Ven. Dhammananda describes it: Buddhism without the smells, bells, and rituals. Ven. Dhammananda is in favor of this way of thinking about Buddhism. As can be seen she favors the essence over the form. She finds that practitioners need both but need to practice the form with an understanding of the essence. She likens the form and essence to an orange peel— the peel protects the orange but it is the orange that provides nourishment. So both are needed, the form to protect the essence but there shouldn’t be form just for form‘s sake.

Thus Ven. Dhammananda offers another opportunity for foreigners to engage in Thai Buddhism. This is a unique one location because this is one of the only women’s Buddhist training centers in the country. With her ability in English, her meditation experience, and her training as a monastic, many international visitors consider her a great resource for understanding about these topics.

Ajahn Buddhadasa Bhikkhu had a profound effect on Buddhism in Thailand and internationally. His teachings and ideas about meditation are just one of the reasons he was so renowned. He bases his meditation technique on the Anapanasati Sutta (translated as Mindfulness with Breathing). He argues that a method following this sutta is the best one because one is sure it comes directly from the Buddha.

Ajahn Buddhadasa Bhikkhu makes this clear in his book, Buddha-Dhamma for Students, as he writes: “Lord Buddha himself declared that he realized Perfect Self-Awakening through the practice of anapanasati. So he offered it to us as the best system to practice . . . There is no better way to practice Dhama than mindfulness with breathing” (107). He asserts that out of the many meditation methods and systems of Samadhi and vipassana taught by various teachers– anapanasati is the best one. Thus Ajahn Buddhadasa Bhikkhu favors the Anapanasati Sutta over the Satipatthana Sutta. The Satipatthana Sutta has received much attention in scholarship and within meditation centers, however, Ajahn Buddhadasa finds Anapanasati Sutta to be much more clear. He writes in the journal Evolution/Liberation, Ajahn Buddhadasa Bhikkhu lists a number of legacies he would leave behind. Legacy #36 states: “It is better to study the 4 Foundations of Mindfulness from the Anapanasati Sutta than from the Mahasatipathana sutta.” This is because the latter is too long, vague and muddled with no clear progression. But the former sutta has a progression of 16 stages from the beginning of the path to the end (73).

Ajahn Buddhadasa Bhikkhu makes clear what this system of anapanasati is not in his Mindfulness with Breathing: “This system is not the Burmese or Chinese or Sri Lankan style that some people are clinging to these days. Likewise, it is not the system of ‘achan this,’ ‘master that,’ ‘guru this,’ or ‘teacher that’ as others are so caught up in nowadays. Nor is it the style of Suan Mokhh or any other wat. Instead, this system is simply the correct way as recommended by the Buddha” (17). Thus he finds this is the basic way of practice without anything added to it.

The meditation instruction of Ajahn Buddhadasa Bhikkhu can be read in his Mindfulness with Breathing translated by Santikaro. In this book Ajahn Buddhadasa writes that the correct and complete practice of anapanasati is to take one truth or reality of nature and then observe, investigate, and scrutinize it in the mind with every inhalation and every exhalation. Thus, mindfulness with breathing allows one to contemplate any important natural truth while breathing in and out (5). In order to begin on this journey to discover the truth of nature Ajahn Buddhadasa Bhikkhu writes that we need sati or awareness, and we do this by being mindful of each in and out breath. “Let the breathing continue comfortably and normally. Let it be natural. Do not interfere with it in any way. Then contemplate each breath with mindfulness” (29).

Ajahn Buddhadasa Bhikkhu goes through all of the sixteen stages of the Anapanasati Sutta, which is broken up into four tetrads. The first two steps of the first tetrad are contemplating the long breath and then the short breath. One notices how they feel and the different aspects of these two kinds of breath. Step three asks the meditator to go deeper and investigate the breath more profoundly than before. One contemplates that there are two bodies, the normal body and the breath-body that is within the physical body (43). Step four of this first tetrad is calming the breath- this makes the body calm and then the mind.

Today Ajahn Buddhadasa Bhikkhu’s teachings are summed up in dhamma talks by British monk Than Dhammavidu at the International Dhamma Hermitage retreats. Than Dhammavidu explains much about the first tetrad of the sutta during his talks. He explains that the teaching of anapanasati in the sutta advises one to use the breath as a concentration object but Ajahn Buddhadasa wants meditators to use the breath to contemplate mindfulness — to comprehend fully all types of breath. Once you fully understand the breath then one can move on to meditation with the breath as a concentration object with the 4^th step.

The next tetrad of the sutta deals with vedana, or feelings, primarily of piti (joy) and sukha (happiness), that arise once one has calmed the breath already. These feelings are used as objects of concentration. Ajahn Buddhadasa Bhikkhu writes of the importance of vedana. One needs to focus on vedana first before going to insight forms of meditation because understanding them help us to control the mind. Ajahn Buddhadasa argues that “once we regulate the feelings, we will be able to keep our life on the correct path” and thus not be slaves to materialism (67). Therefore the feelings are important to master. And Ajahn Buddhadasa Bhikkhu believes that we can use the vedana to control the mind the same as we can use the breath to control the body.

In the third tetrad meditators move their contemplation to the mind itself. By doing this, it helps us to know ourselves and the kind of thoughts that are typical for us (73). This is the objective of this step, and it is possible to attain because one has already trained the body and the feelings. So in this tetrad one gets to know the different states of mind. In the fourth tetrad the meditator studies the Dhamma, or truth. Now that the mind has become trained through practice of the third tetrad, one is ready to use this to understand the truth of nature. The main concepts to contemplate are impermanence, non-self, the existence of suffering, emptiness or voidness, and the law of cause and effect.

Ajahn Buddhadasa Bhikkhu considers these 16 steps as the complete path, however, he finds that it may not be necessary for everyone. Thus he created a condensed version that is adequate, although incomplete. He taught the complete form but this may seem long and too detailed. Therefore Ajahn Buddhadasa gives advice to those intimidated or put off by all the steps. It is possible to condense them into two steps: 1) train the mind to be adequately concentrated; 2) with this amount of concentration skip to contemplate the concepts of impermanence, non-self and suffering (127). Thus one would complete up to stages three or four of the first tetrad and then move to the insight meditation of the fourth tetrad.

In order to be able to watch these different kinds of breath Ajahn Buddhadasa gives a number of techniques and hints. He offers the method of counting each breath. By counting the number of seconds of each in and out breath one can regulate the duration of each breath and thus lengthen or shorten the breath as one wishes. He advises that meditators don’t have to use this all the time, but do it only to get to know the breath better (32).

He also offers five skillful tricks for following this path of mindfulness with breathing: “following the breath, guarding the breath at a certain point, giving rise to an imaginary image at the guarding point” (48). Therefore one can follow the breath from the tip of the nostril down to the navel and back again, or pick one point along this path and be aware every time the breath passes through this spot. The latter trick has to do with imagining an object to aid in generating concentration. This should be a neutral or natural object like the sun, moon, a tree, or light. One imagines this image at the spot where one is guarding the breath. One can use one or all of these techniques to aid in understanding all kinds of breath.

Thus Ajahn Buddhadasa’s teachings and meditation method are based on his interpretation of what he believes are the direct teachings of the Buddha. This is why he chooses his meditation technique to be firmly based in the Anapanasati Sutta and why he teaches the complete method. There is room for innovation though, for the modern period. Ajahn Buddhadasa offers hints and tricks for meditators to succeed in mindfulness with breathing and he offers a shortcut technique for those not interested in the complete path but would rather proceed to insight.

Buddhadasa Bhikkhu was an important teacher in Thailand and is a significant figure for Westerners interested in Buddhism as well. He spoke to Westerners with their cultural background and identity as mostly non-Buddhists in mind. In the “Translators Introduction” of Buddhadasa Bhikkhu’s Mindfulness with Breathing, Santikaro explains Buddhadasa Bhikkhu’s method of teaching foreigners thus: “The talks included here were chosen for two reasons. First, they were given to Westerners who were attending the monthly meditation courses at Suan Mokhh. In speaking to Western meditators, Achan Buddhadasa uses a straightforward, no-frills approach. He does not go into the cultural interests of traditional Thai Buddhists; instead, he prefers a scientific, rational, analytical attitude. And rather than limit the instruction to Buddhists, he emphasizes the universal, natural humanness of anapanasati. Further, he endeavors to respond to the needs, difficulties, questions, and abilities of beginning Western meditators, especially our guests at Suan Mokkh” (xvi)

His teachings resonate with English-speakers, I argue, because they cohere with the ideas of modern Buddhism that are so prevalent in Western countries. Buddhadasa Bhikkhu’s main teachings, like that of modern Buddhism, emphasize science, demythologization, study of the suttas, especially the teaching of the Kalama Sutta, and meditation as a primary activity. As well he is critical of ritual and ceremonial practices. These are all main characteristics of modern Buddhism.

The Kalama Sutta, as interpreted by Buddhadasa Bhikkhu, asks us to come and see for ourselves if something is true or not. One should not believe blindly but test out what one hears or reads and find the truth of it for oneself. Buddhadasa Bhikkhu sums this up in his Buddha-Dhamma for Students, “Although we may have read, listened, and heard, we should not simply accept what is offered in these ways unless we have first thought it over, considered it carefully, fathomed it out, examined it, and seen clearly for ourselves that it really is so” (53).

Buddhadasa Bhikkhu argues that we should only believe something if we have put it to the test and have come to see the truth of it clearly. He writes in the same book that this a foundation of Buddhism: “to believe after having seen clearly is intelligence. That is the Buddhist policy on belief: not to believe stupidly, relying on people, or on textbooks, or on conjecture, or on reasoning, or on what the majority believes; but rather to believe what we see clearly for ourselves to be the case. This is how it is in Buddhism” (57). Thus he believes this is part of what distinguishes Buddhism from other world religions, this feature of having to verify things for ourselves (8).

In order to be able to see things clearly for oneself, Buddhadasa Bhikkhu recommends the scientific method. He believes that the dhamma is scientific in nature and agrees with the principles of science, and thus Buddhism is a religion of reason. It is also a religion compatible with modern science as it fits with the structure, principles and spirit of science, but at the same time it is a religion of its own particular character (13).

Along with the ideas of verifying truth for oneself through the scientific method, Buddhadasa Bhikkhu also coheres with modern Buddhism through his demythologization of parts of Buddhist teachings. This can be seen in his analysis of the four woeful states of existence found in Buddhism: beasts, hell beings, hungry ghosts, and titans. These are classically understood as physical places where one has the possibility to be reborn, however, Buddhadasa Bhikkhu interprets these as states of mind. Thus when one is filled with desire, one becomes a hungry ghost, or when one is angry one dwells in hell, but this is all within the mind. Buddhadasa Bhikkhu argues that this interpretation is more important because it describes our present-day reality rather than some future lifetime. Thus if one doesn’t fall into any woeful mental state then they won’t fall into any of these realms of existence after death anyway. He believes this interpretation is correct because “The Buddha was not a materialist. He did not take the body as the reference standard  . . . the Buddha took the mind as the reference standard” (Buddha-Dhamma for Students, 203).

In his book Handbook for Mankind, the essay ’Looking at Buddhism,’ describes Buddhadasa Bhikkhu’s ideas about ritual and Buddhism. He writes forcefully that: “Buddhism has nothing to do with prostrating oneself and deferring to awesome things. It sets no store by rites and ceremonies such as making libations of holy water, or any externals whatsoever, spirits and celestial beings included (7).” He is extremely critical of the rituals that have become associated with Buddhism and likens them to a tumor invading the whole religion.  This anti-ritualism is a main characteristic of modern Buddhism and one of the reasons why his teachings are popular with foreigners who are familiar with these ideas.

Buddhadasa Bhikkhu’s writings are vast, only a small portion have been translated into English. But even from this small sample one can see his focus on arguing for a particular kind of Buddhism that coheres with the ideas of what scholars have labeled modern Buddhism. His teachings that have been translated and are read widely offer to English-speakers a picture of a modern Buddhism that for many coheres with their ideals of Buddhism and this attracts them to Buddhadasa Bhikkhu.

1)            Meditation retreat created from Thai monks’ method

2)            Meditation retreat and method created by Thai monk

3)            Meditation retreat and method created without a Thai lineage

4)            Monastic setting that creates meditative atmosphere

The retreat created from Thai monk’s meditation method refers to the International Dhamma Heritage of Wat Suan Mokhh. Buddhadasa Bhikkhu’s Mindfulness of Breathing book discusses the main points of his method of meditation based on the Anapanasati Sutta. This book records his teachings to foreigners at Wat Suan Mokhh in 1986 and was translated for publication by his disciple, Santikaro Bhikkhu. Thus this is a direct method of Buddhadasa Bhikkhu, however, the coordinators of the International Dhamma Heritage have adapted this somewhat to fit into a ten day group retreat format. The teachings have changed slightly over the twenty years this retreat has been in operation but it has always been based on the teachings in this book. Buddhadasa did not set out the particular amount and content of each teaching for each day nor did he tailor his teachings to a ten day retreat format.

The meditation retreat and method created by Thai monk refers to the individual retreats found in many meditation centers of Northern Thailand that follow the method of Ajahn Tong. He created this method and it is taught to Thais and foreign meditators. Each center teaches the method somewhat differently but the methods are all based on that Ajahn Tong created himself. He created a meditation basic course or program where the intensity of practice increases until one comes to the end of their retreat. Because of how he created the program of meditation, this works best as an individual retreat where one meets with the teacher each day and progresses in the practice on one’s own.

Wat Kow Tahm Meditation Center represents a site which was created without a connection to a Thai lineage. It was the location, not a particular teacher or method, which was the impetus for creating this center. Although Rosemary and Steve Weissman, teachers of this center, have studied with many Thai teachers as well as Westerners, they do not connect their teachings with any one lineage. Over time Rosemary and Steve created their unique meditation retreat with particular teachings and techniques that they developed, all with their base in Theravadin Buddhism. They found what worked for their students and through the many interviews and Q & A sessions over the years have come to know the appropriate time to introduce each topic over the course of the 10 days.

The category of the monastic setting that creates a meditative atmosphere refers to the forest temples. At these temples, there is usually some instruction in the meditation method of the forest meditation masters. But it is more the environment of the forest monastery and living close to the monastic life that helps one create one’s own meditation retreat based one‘s own practice schedule. Thus this is more free and open but one can consult a senior monk for advice and listen to dhamma talks and group question and answer discussion. One can practice the method of the forest tradition masters that will be discussed by the monks at the forest monasteries but retreatants also use the environment and monastic rules to inspire practice.

Thus there is much to consider about each type of retreat and method offered to foreigners in Thailand. Each site has its own history, teachers, teachings, and method of meditation. At each site the teachings and environment correlate with the format of retreat. Through the history of each site, a particular format was created, sometimes the method of meditation led to the appropriate format, and sometimes the format led to the presentation of meditation instructions.

At Wat Kow Tahm Meditation Center Steve and Rosemary Weissman have developed a number of unique meditation methods and instructions for an English-speaking audience. They have continually refined their presentation and development of their techniques over the many years of teaching in this 10-day retreat format. Their students progress in the retreat through learning new techniques, unlike other meditation centers where one develops one’s practice by sitting or walking for longer periods of time or adding more aspects of the breath to concentrate on. At Wat Kow Tahm, one is first taught the simple mindfulness of the breath in sitting meditation and of the footsteps in walking meditation. After this, other kinds of meditation practice are introduced such as loving-kindness meditation, as well as sympathetic joy meditation. Meditators are encouraged to use these different techniques during guided sittings and on their own in group meditation. These are taught systematically as the meditators progress as a group within the ten-day retreat.

At the International Dhamma Hermitage, the group meditation format is useful for the number and progression of teachings as well. The meditation instructions develop throughout the ten days. The teachings are based on the 16 stages of mindfulness of breathing found in the Anapanasati Sutta. Thus the instructions by British monk, Than Dhammavidu, begin with steps one and two and progress until sixteen. Meditators usually do not reach beyond steps one and two but through the progression of teachings can see where the meditation might lead. As well certain themes of Buddhadasa Bhikkhu’s teachings are elaborated on as the retreat continues. These are increasingly more complicated and subtle, with the difficult teaching of dependent co-origination taught towards the end. Thus because of this progression and the amount of teachings, doing this retreat on an individual basis would not be possible.

Along with group teachings and instructions there is also the feeling of being in a group that makes these retreats differ from individual retreats. Every person is at the same stage of the retreat, practicing the same instructions, and everyone is meditating together. Maechii Pairor, of the International Dhamma Hermitage, in her book, “The Natural Truth of Buddhism,” writes of this group feeling, “In this retreat, group action is a form of effort. Those who are weak can be stimulated by those who are strong– that is why even the weakest mind can wake up at 4AM. If there weren’t many of you on this retreat, perhaps it would be more difficult to get you up at 4AM. I don’t think those who have grown up in an atmosphere of free will to do as they please would readily obey the coordinator’s words (144).” Thus the spirit of the group can inspire some meditators to advance in their practice.

At these two group retreats, everyone gathers to receive dhamma talks and meditation instruction usually twice a day. These group retreats thus can give much background on Buddhist teachings along with meditation instructions and can constitute a mini-Buddhism 101 class along with learning meditation. But of course the teachings chosen to elaborate on are mainly concerned with the practice of meditation. But besides this similar format, there are many other similarities, as well as differences that illuminate the teaching of foreigners in Thailand.

Both of these retreats have a registration day before the retreat begins where retreatants read much information about what they are going to be participating in. There is a short interview with the teacher or staff member, and then a fee is paid for food. The literature about the retreats emphasize that this is a serious endeavor, and if one is not sure about one’s level of commitment they should consider coming back when they are. As the emphasis is on the group spirit it is hoped that participants will remain for the whole retreat. After this registration period there is time to explain the living conditions and rules of the center.

After this initial period of orientation, the daily schedule for the group meditation retreats consists of a morning period of meditation and exercise before breakfast, time for relaxation and chores, another period of meditation and a dhamma talk before lunch, then after a break a longer period of group meditation followed by an afternoon drink/light meal and the evening practice period. In order to facilitate communication during these silent retreats, coordinators and teachers make use of notice boards to post information that reviews the meditation instruction and concepts taught. As well there are opportunities for individual interviews in the middle of the retreat. These interviews are not ritualized so one does not bow to the teacher if a monk or sit lower than them, or bow to a Buddha statue. Another mode of communication is notes which can be written to the teachers to ask questions about meditation or the living conditions.

Besides these surface similarities of structure, orientation, schedule, and communication, there are some major differences that concern the history and maintenance of each retreat center. The International Dhamma Hermitage is connected with a famous Thai teacher named Buddhadasa Bhikkhu and thus is part of a lineage that propagates his teachings. This center is also coordinated by a group of people consisting of both foreign and Thai laypeople, monks and nuns. Each month they hold a meeting to discuss what will be taught and who will have which responsibilities. This retreat is always at the same time beginning on the 1st of every month and ending on the 11th so volunteers who can offer their time for that month help with that retreat. Thus the volunteers change each month but the material presented stays relatively consistent. This is because the teachings are always based on the main points of Buddhism and meditation that Buddhadasa Bhikkhu stressed. Thus there are many teachings of Buddhism presented here such as the Anapanasati Sutta, non-self, dependent co-origination, and the five aggregates as well as the use of Pali words. The volunteers at this center prefer not to be called teachers but ‘dhamma friends,‘ as there is not just one or two meditation teachers but a number of people who offer advice based on  their experience throughout the retreat.

At this center there are also a number of optional activities such as interviews, chanting, mindfulness in motion, and an insight sharing activity and working meditation period on the last day. These activities are not part of the formal meditation so one can choose to participate or not. The center finds that some people feel uncomfortable chanting because of their religious views so they have the option to practice on their own. Some also prefer not to attend the yoga class or talk directly about their practice with one of the dhamma friends in a formal interview. As well the activities at the end of the retreat such as a period of working meditation that Buddhadasa Bhikkhu advised is not mandatory. The insight sharing that takes place on the last night is also not formal meditation so this can be replaced with individual meditation in a different hall. However, most people participate in these optional activities.

The orientation material at the International Dhamma Hermitage consists of one booklet and two notice boards, which one should read before speaking with a staff member. The notice boards continue to be used during the retreat for teachings from famous Thai and Western meditation teachers and information about the schedule. The morning reading as well comes from famous Western and Thai meditation teachers. Retreatants are reminded to remain silent but they are encouraged to make eye contact and smile at each other, showing their loving-kindness. There is also a group food reflection that is recited together aloud after everyone has taken their food. This is not just a center for English-speakers as Thais have a retreat here at the end of each month.

Wat Kow Tahm International Meditation Center is not part of a famous Thai Wat or lineage. When registering for this retreat there is much information presented on multiple notice boards. Teachers Rosemary and Steve Weissman told me that through compassion for everyone and to create a harmonious retreat atmosphere, they wish for all potential retreatants to understand the requirements so they will be prepared as possible and gain the most benefit from the retreat. By explaining many aspects before the retreat starts, Steve and Rosemary hope to encourage retreatants to be open-minded as they believe that an open and focused mind gives rise to the best results, allowing everyone to understand each meditation technique’s true purpose and effectiveness with helping to alleviate specific difficulties.

As the teachers do not want to present unfamiliar terms and Buddhist rituals to beginning meditators, at Wat Kow Tahm there is no chanting session. This also can be seen in the uncomplicated teachings. There is little use of Pali words and only a few Buddhist concepts, most of which directly relate to meditation. As well here there is no formal repeating of a food reflection with the group but one is advised to do this on one’s own. The interviews are also not optional as the teachers understand that everyone can benefit from these three periods to discuss meditation issues with the teachers. As well, due to the intensity of the retreat, Rosemary and Steve know the importance of having a more personal connection with the retreatants.

At this center there are two main teachers who teach in English. They also speak Thai and regularly Thai Monks, Nuns and lay people have attended the retreats, while reading a Thai translation of Steve & Rosemary’s teachings and having interviews in Thai. The assistants that help manage the retreat and center are mostly English and/or German speakers. Translations of the retreat teachings have also been made in German, French, Spanish, Italian, Chinese and Dutch. These translations have helped many people with weak English participate in the retreats. There are Thai monks and nuns who live at the Wat but the only interaction with Thai people during the retreat is the opening and closing talk by Mae Chii Ahmon, who is the founder and head of the International Meditation Center.

Thus there are different ways to present meditation to English-speakers even within similar structures and formats of retreat. The International Dhamma Hermitage is concerned with preserving the ideas of Buddhadasa Bhikkhu and thus his teachings are presented to English-speakers and this is connected to the meditation practice. At Wat Kow Tahm International Meditation Center, Steve and Rosemary Weissman created their particular retreat teachings and thus are not bound by a Thai lineage or teacher.

All of the sites I have visited (Wat Chom Tong International Meditation Center, Wat Kow Tahm Meditation Center, Wat Pah Nanachat, Wat Suan Mokhh, Wat Pah Nanachat, Wat Rampoeng, Wat Umong, Wat Pa Baan That) have had English-speaking meditators and meditation teachers (both lay and Western, both lay and ordained) in residence for some years. Some of these enclaves are more apparent than others but the fact that these communities are located in separate physical spaces and during set time periods create these Western Buddhist enclaves.

The smallest and least obvious enclaves are the individual meditation centers I have visited. This is because at these centers there are usually a small number of foreigners meditating together with Thai people. However, through various activities they are still a distinct group. At Wat Umong Thais and Westerners practice morning and evening chanting and group meditation in separate areas. At Wat Rampoeng, English-speakers gather to participate in the opening and closing ceremonies as well as have separate interview times from the Thai meditators. Wat Chom Tong has a separate location for its International Meditation Center, with separate living facilities, meditation hall, library, and English-speaking teachers. Because of the language and cultural differences between these two groups, even though there is not much group interaction at these centers, foreigners still constitute a separate group with separate activities.

Western Buddhist enclaves have also been created at the forest temples with English-speaking monks. At Wat Pa Baan That there is a dhamma talk and meditation instruction in English twice weekly. This is when all the English speakers come together and thus constitutes a Western Buddhist enclave for at least a short period of time. Wat Pa Nanachat hosts Western and Thai laity, so even though this monastery is designed for the training of Western monks, Thai laity have to be considered as well. During Buddhist holy days the community splits up so that Thai speakers can hear a dhamma talk in Thai and English speakers can hear one in English at a separate location. But the presence of Western monks at these two temples creates the possibility of Western Buddhist enclaves through the communities that form around them. There are a number of other forest temples I will visit that also host several Western monks who have created more enclaves.

Group retreats are the most obvious Western Buddhist enclaves. 50-100 English-speakers come together for ten days and receive all instruction and dhamma talks in English, and have all teachings catered to the Westerner. Thus there are no separate locations or communities because the entire time is dedicated to English-speaking meditators.

Western Buddhist enclaves are able to continue providing services for foreigners by receiving  help from participants. Thus at many of these locations there is the possibility for meditators to join the communities on a more permanent basis, either through ordaining or becoming an assistant to a lay meditation teacher. At Wat Chom Tong and Wat Kow Tahm assistants are in residence to help run the retreats. At Wat Suan Mokhh International English speakers can volunteer to be coordinators during the monthly retreats. And at Wat Pah Nanachat and Wat Pa Baan That, one can become a monk, thereby continuing the enclave.

So no matter the format these Western Buddhist enclaves constitute separate communities either in location or time period. They are also self-sustaining as practitioners who wish to become more involved will contribute their time and effort to help teach and manage the retreat centers. As well, with the presence of Western monks, it is easier for other foreign men to ordain and join an already established English-speaking community and one day contribute by teaching the Western lay meditators. Thus there are a number of these enclaves, large and small, throughout Thailand that have been created over time through varying conditions. 

I recently spent three days researching and meditating at Wat Umong in Chiangmai (see my previous post about my preliminary visit to this site). Wat Umong is an individual retreat site similar to the wats using the Ajahn Tong method I have practiced at (Wat Rampoeng, Wat Doi Suthep, Wat Chom Tong). There are usually a small number of both Thai and foreign meditators here, except when groups of Thai people come for group instruction. Thai meditators are more common as on some days there are no foreign meditators at all. Typically there are about 3-6 foreign meditators. Some stay for only three days, and some stay as long as a month. Therefore at this center there are both Thai and international meditators living and eating together— however, as usual, these groups are not totally joined.

This International Meditation Center opened about two years ago and is still expanding with new meditation halls, dormitories, and a meditation office for the monk teachers. There are several teachers for the Thai meditators and three monks can teach in English for the foreigners. However, one monk from Vietnam, Phra Uttara, is in charge of the international meditators currently. Phra Uttara began teaching about six months ago and plans to remain for another one or two years, when he will finish his masters degree at Mahaculalongkornrajavidyalaya University (MCU) in Chiangmai. He has finished his coursework so has time available to instruct the foreigners. The previous teacher of international visitors was a Cambodian monk, also in attendance at MCU. However, he was taking classes and did not have the time to devote to the instruction.

Thus the international and Thai meditators have different monks that lead them in their meditation. They also have separate chanting and group meditation periods in the morning and evening. The foreign meditators use the newer hall and the Thai meditators chant, discuss dhamma, and are instructed in the method of meditation in the hall of the womens’ dorm.  During the international group meditation period, Phra Uttara enters and bows to the Buddha statue. The international meditators can follow him in this bowing or choose not to. Some foreigners bow to Phra Uttara and he tries to help them cultivate this as bowing helps one to respect the teacher and make one’s mind malleable to the teachings. But bowing is not taught or forced for the foreigners. After this there is a short chanting of about ten minutes because the foreigners usually do not know Pali. Phra Uttara finds that most international visitors enjoy the chanting because Pali words are new and interesting to them. The group does not chant the English translation but reads it silently. Then Phra Uttara will explain the main ideas of the Pali chanting such as the five precepts. After this Phra Uttara asks if there are any questions. He encourages the students to talk to each other and sometimes he just listens. By listening Phra Uttara says he is able to see the state of their mind so can instruct each individual better. However, the group meditation for foreigners is not as consistent as it is for the Thai meditators. Sometimes Phra Uttara feels that the foreigners should practice on their own and only focus on the meditation. Thus the group meditation is a semi-regular morning and evening period.

In the mornings Phra Uttara has also begun to teach some yoga poses. This is not typical procedure at meditation retreats led by Thai monks, however Phra Uttara finds benefit in doing yoga so passes on his knowledge to foreigners. He finds that his students enjoy this activity. He learned from one of his meditation students from Israel who was a yoga teacher. This Israeli meditator stayed for only ten days but was able to inspire Phra Uttara to continue his yoga practice, and to teach others.

Another difference between the Thai and international group is that the English-speakers do not have an opening or closing ceremony to ask for the precepts and meditation instruction. Thais need to prepare the flowers, candle, and incense for these ceremonies but foreigners just begin the practice without this formal ritual. Phra Uttara said this is the way at Wat Umong in order to make it easy for the foreigners. They come here just to practice meditation and many times do not care about Buddhism as a religion. Phra Uttara says this is fine because most foreigners come to Buddhism through understanding, not through faith. He finds that many Thai people have faith, but no understanding. One needs both to gain the benefits of Buddhism. Phra Uttara believes that over time the international meditators will learn about Buddhism as a religion and develop faith and belief, but for now they are working on understanding through practicing meditation.

There are also separate dhamma talks for the public on Sundays, with Thais in the morning and foreigners in theafternoon. Phra Uttara gives this talk to the international travellers not staying at the center and those new meditators who can learn from his discussion. On the dhamma talk I attended Phra Uttara touched on many topics within meditation and Buddhism. He explained his ideas about meditation practice which constitute his instruction at the center as well as teaching about wrong view and right attitude, and the differences between concentration and vipassana meditation.

The method of meditation instruction for foreigners here is idiosyncratic to Phra Uttara; therefore foreigners are not learning the exact same method as the Thai meditators. Phra Uttara focuses on teaching the topic of his masters thesis: cittanupassana or the third foundation of mindfulness, the mind, from the Satipatthana Sutta. He encourages students to begin with the body before going on to contemplate the mind. He does not advise to only concentrate on the breath but to be aware of all five senses, to practice listening meditation, seeing meditation, and so forth. As well each meditator is different for Phra Uttara— he doesn’t have one method for everyone but draws from their personal experience to help guide them. He does not want meditators to forget their experience as some teachers with their own methods do, but to use their past experiences to progress in their practice. Thus each person receives different instructions based on their histories and their progressions.

As Wat Umong’s International Meditation Center continues to expand I think this will become another important spot for meditation in Chiangmai. This center gives another option beside the Ajahn Tong method so prevalent in the north of Thailand. The teaching here is less regimented and structured. If one has a personal question about meditation, one can go to Phra Uttara in private, however, otherwise the instruction takes place informally in a group. This shows the forest tradition roots of Wat Umong, which has qualities of a meditation center but also a forest retreat where one is left mostly to practice on one’s own.