36 Day Practice Period and Sesshin!
Traditionally, during the monsoon season, Buddha and his monks would retreat under shelter rather than venture out into the streets among others. In this refuge, they gathered in solemn seclusion to deepen their practice. In our secular, non-monastic world, we do our best to replicate that experience as much as possible.
For six weeks, we followed a schedule that included additional sittings to the regular meetings, as well as morning sittings—some in person, others via Zoom. As lay western practitioners, we committed at various levels, based on what we could manage. We vowed to participate in level one, two, or three attendances, whether in the zendo or from home. A few of us chose dharma buddies, committing to meet or check in regularly. Life, of course, intervened, but we each did what we could, supporting one another as members of this unique family. Together, we formed one body, helping each other along.
We enjoyed our commitment, but also encountered and observed our resistance. Some of us felt fatigued, especially from adding activities, such as early everyday morning trips to the zendo. For others, it was the extra sitting added to our usual schedule. Shinzan himself mentioned feeling tired, but energized by our collective effort. Despite this, we persevered—joyously dipping deeper into the practice, breathing and hugging the experience closer. As an already established community, we further deepened our connections.
The commitment rose even higher during our first sesshin. For over four days, some slept at the zendo, others commuted, and some joined online (Hi, Jikai!). We offered both part-time and full-time participation. Those attending in person sat in zazen, walked in kinhin, performed samu (working meditation), and ate together oryoki style—a practice that is beautiful in itself.
This period is truly an opportunity to study the nature of our minds, thoughts, and feelings, and to see how they impact our lives. It’s a chance to slow down. Zen meditation can have calming and relaxing effects, though these are secondary. The real opportunity is to distance ourselves from the distractions of daily life. Sitting diligently each day, and especially during sesshin, can bring discomfort. Our minds may race, feelings may arise, and life’s demands may intrude. Through practice, we learn to let go, return to the breath, and deal with things as they are. Daily practice, and especially sesshin, can be deeply rewarding. Zen teachers often say sesshin is the best way to connect with our “true self” or the “non-self.”
During sesshin, we may begin to experience what Dogen referred to in the 13th century: “To study the Way is to study the Self. To study the Self is to forget the Self. To forget the Self is to be actualized by myriad things.” Each of us may feel different after sesshin. Some may feel “raw,” others light and loving. There may be moments when a strong or unsettling thought or event tries to dominate our mind, but the practice teaches us to gently bring our attention back to the breath. Often, this time of not seeking solutions, but staying with the practice, helps us return with a clearer mind.
Throughout sesshin, we watch change after change and practice letting go again and again. One thing is certain: it takes time, whether short or long, to feel the effects of sesshin, but they will undoubtedly be there. Even those who missed sesshin gained something from their level of participation during the Practice P Period. Whatever amount of practice we engage in, it’s all additive. Sesshin is a quietly powerful experience, a practice that fosters the profound mind-body connection its name represents.
With gratitude,
Mushin
