The Hamilton Project: Recent Episodes
None
1st Look, two things are seen, Seemingly separated. Mind, body, entwined. 2nd Thought triggers tingles, Cause, effect, and on and on. Mind, body bouncing. 3rd Thoughts loop without help, Flickerings spark and vanish. Mind, body frustrates. 4th Closer, more subtle, The gaps and spaces between. Mind, body bursting. 5th Thoughts arisecollapse. No ground nor place to plant feet. Mind, body dissolves.6th Danger signs, not good. I do not like this one bit. Mind, body wary. 7th Heavy breathing, sigh, Chest feels so agitated. Mind, body clenches. 8th Repulsed, brow furrowed. Like rancid food, turn away. Mind, body disgusts. 9th A get-away plan, Devising an escape route. Mind, body wants out. 10th Again, revisit, Mind-body loops keep looping. Mind, body again. 11th Panoramic views, Merging traffic, ID free."Mind", "body" witnessed. Post-11th Phenomena synch, Self, mosquito itch, the same. "Mind", "body" collapse. The Path Difficult ascent, Hitches, bumps, snags and hurdles. Half-summit worth it.
I'm going to collect any links and postings by others that I find on the internet to do with the progress of insight (Ñanas) and collect them here in this post as they come up. I'll start with a great modern description of the progress of insight without all the technical language by Shagrol at the DhO. Below his descriptions are links to more descriptions of the progress of insight, the stages and knowledges that one may come across when practising Vipassana meditation. Feel free to add any links in the comment section that I've missed and I'll add them to the list.
Basically, it’s the old unpeeling the onion metaphor. There are layers and layers of identification, but a finite number.
If someone steps out of the trance of normal discursive thinking about their life, the first thing they notice is that they have thoughts and sensations in their body. Mind and body.
If someone investigates mind and body, they will see that they influence each other. Cause and effect.
If someone investigates cause and effect, they will see that we are most of what we do is actually driven by a visceral reaction to the unsatisfactory aspects of experience. Three characteristics.
If someone investigates the visceral reactions to the three characteristics, they see how these reactions are like dominoes hitting one, then the other, then the other. Arising and passing. When they can simply watch all that happen, the body might have a small taste of the space between the dominoes. Arising and passing event.
At this point, meditation is a comedy of errors, which comes from trying to “not see” what is actually happening. It’s a more detailed map because this is where people really need help.Instinctually and somewhat unconsciously, the person will try to “find” the spiritual experiences of the A&P the nothingness of the A&P event. They don’t find it, and instead it feels like everything good is slipping away. If they actually just watch that happen, then they get the insight into the nature of dissolution: things don’t stick around.
Instinctually and somewhat unconsciously, the person will have a sense of loss of control and be surprised by something, which evokes primal terror. If they don’t see fear as an experience in awareness, then the meditator gets lost in thinking about all the things that evoke fear. If they actually just watch that happen, then they get the insight into the nature of fear. Surprise is surprise — no big deal. And even fear is fear — no big deal.
Instinctually and somewhat unconsciously, the person will want to protect themselves from surprises and will instinctually create an ongoing, low-level sense of misery to fill up the space. It’s a coping mechanism. But if the person sees misery as misery, then they get the insight into the nature of misery.
Likewise with disgust. Long term misery feels awful. Disgust is an empowering coping mechanism that allows someone to feel more in control and more powerful. “I am disgusted!” But if the person sees disgust as disgust, then they get the insight into the nature of disgust.
Likewise with desire for deliverance. The person is somewhat empowered and thinks, “There must be a way out of this.” There is a focus on problem solving, perfecting practice, finding better teachers, etc. It has the flavor of some confidence and passionate seeking. But if the person see this as another reactive pattern, then they get the insight into the nature of desire for deliverance.
Likewise with re-observation. The person is now re-observing everything they went through, all the strategies, all the attempts to find the experience they think will make them happy. It has the flavor of desperation and failure. If they see this desperate feeling of “nothing works” as just another reactive pattern, then they get the insight into the nature of re-observation.Low equanimity is finally realizing that fighting experience or trying to find a difference experience other that what is actually happening is impossible.
High equanimity is being mostly at peace with this and continuing to sit, mildly curious about [questions such as]: “If all of these experiences occur within awareness, then what is awareness? What is mind? What is knowing?”
Stream-entry happens when the pervasive non-reactivity of equanimity (not grabbing at objects, not searching for objects) allows for momentary non-grabbing. The meditator doesn’t “do” anything. It’s like when a sun runs out of fuel, and it collapses into itself.
https://www.dharmaoverground.org/discussion/-/message_boards/message/9835357
Links to Descriptions of the Progress of Insight
https://www.accesstoinsight.org/lib/authors/mahasi/progress.html
https://www.dharmaoverground.org/dharma-wiki/-/wiki/Main/MCTB+The+Progress+of+Insight
http://www.vipassanadhura.com/sixteen.html
https://dharmatreasure.org/wp-content/uploads/Meditation-and-Insight-III.pdf
https://alohadharma.com/the-map/
http://awakenetwork.org/forum/kfd-public/13497-the-progress-of-insight-by-kenneth-folk
http://kennethfolkdharma.com/2016/03/the-idiots-guide-to-dharma-diagnosis/
http://www.theravadin.org/2008/03/20/vipassana-knowledge-and-the-path-to-nibbana/
https://en.wikipedia.org/wiki/Vipassan%C4%81-%C3%B1%C4%81%E1%B9%87a
http://www.buddhanet.net/knowledg.htm
https://www.buddhistinquiry.org/article/the-dynamics-of-theravada-insight-meditation/
http://www.leighb.com/7sop16ik.htm
Videos and Audio
Daniel Ingram on the Ñanas
https://vimeo.com/69793499
https://vimeo.com/69475208
Steve Armstrong
https://dharmaseed.org/teacher/170/talk/35190/
https://dharmaseed.org/teacher/170/talk/35191/
https://dharmaseed.org/teacher/170/talk/35192/
https://dharmaseed.org/teacher/170/talk/35194/
https://dharmaseed.org/teacher/170/talk/35195/
https://dharmaseed.org/teacher/170/talk/35196/
Winnie Nazarko
https://dharmaseed.org/teacher/315/talk/29000/
https://dharmaseed.org/teacher/315/talk/29033/
https://dharmaseed.org/teacher/315/talk/29093/
Anagarika Munindra
https://dharmaseed.org/teacher/129/talk/35774/
Sayadaw U Pandita
https://dharmaseed.org/teacher/160/talk/42888/
https://dharmaseed.org/teacher/160/talk/43205/
https://dharmaseed.org/teacher/160/talk/43206/
James Baraz
https://dharmaseed.org/teacher/86/talk/11620/
News Articles
https://abcnews.go.com/Health/talking-progress-insight-taboo-nirvana-meditation/story?id=38889353
On this blog:
http://thehamiltonproject.blogspot.com/2010/12/nana-banana-ode-to-nanas.html
Link to Hamilton Project podcasts on Progress of Insight
https://mega.nz/#F!Rngx0BaA!sVB9GU85t9t8jQ6Kkp3Wyg
This is a highly recommended video by Daniel Ingram to tweak your approach to vipassana so that it leads to profound perceptual baseline shifts.
https://vimeo.com/250616410
Revised 2nd Edition Mastering The Core Teachings Of The Buddha- the author Daniel Ingram has given free access to it.
The original edition back in 2008 served me too well as a game changer for permanent perceptual brain changes.
Regardless of any initial feelings his outright claims triggered in me, the information inside this book was pivotal in me ceasing to spin wheels in my previous practice to then fabricate a gapless practice that quickly led to the permanent and extremely positive brain changes that I’ve incessantly gone on about in this blog over the past 8 years. The book that gave birth to the Pragmatic Dharma Movement. Nuff said.
Highly recommended.
https://mctb.org/
An old dhamma friend from early pragmatic dharma days has a new interesting dharma blog, Mindfulmess. I dig the name and what is talked about.. Check it out!
https://www.mindfulmess.net/
Note to self: HAISTSOCITVM
How am I supporting this stationing of conciousness in this very moment?
"But when one doesn't intend, arrange, or obsess [about anything], there is no support for the stationing of consciousness. There being no support, there is no landing of consciousness. When that consciousness doesn't land & grow, there is no production of renewed becoming in the future. When there is no production of renewed becoming in the future, there is no future birth, aging & death, sorrow, lamentation, pain, distress, or despair. Such is the cessation of this entire mass of suffering & stress."
Taken from here: https://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.038.than.html
Note to self: investigate in such a way.
"A monk should investigate in such a way that — his consciousness neither externally scattered & diffused, nor internally fixated — he is, from lack of clinging/sustenance, unagitated, and there is no seed for the origination of future birth, aging, death, or stress."
https://www.accesstoinsight.org/tipitaka/kn/iti/iti.3.050-099.than.html#iti-091
Note to self: neither way!
"When I pushed forward, I was whirled about. When I stayed in place, I sank. And so I crossed over the flood without pushing forward, without staying in place."
Taken from here: https://www.accesstoinsight.org/tipitaka/sn/sn01/sn01.001.than.html
Disclaimer: “Notes to self” posts will, from here on in, be me face-slapping myself and myself alone so that I attempt to cease falling into same old self-made traps. And anything else I don’t wish to forget Dhamma-wise.
[Anuruddha & Sariputta discuss meditation]Anuruddha: “Brother Sariputta with the divine eye, which is clarified and supernormal, I am able to perceive a thousandfold world system. My energy is strong and inflexible; my remembrance is alert and unforgetful; my body is calmed and unexcited; my mind is collected and unified. Yet my mind is still not freed, without clinging, from the defiling taints (asava).”Thereupon Sariputta replied: “When you think, brother Anuruddha, that with your divine eye you can perceive a thousandfold world system, that is self-conceit in you. When you think of your strenuous energy, your alert mindfulness, your calmed body and your concentrated mind, that is agitation in you. When you think that your mind is still not liberated from the cankers, that makes for scruples in you. It will be good if the revered Anuruddha would discard these three things, would not pay attention to them and would instead direct his mind towards the Deathless-element (Nibbana).”Having heard Sariputta’s advice, Anuruddha again resorted to solitude and earnestly applied himself to the removal of those three obstructions within his mind (AN 3:128), more: Wheel 262, BPS
Taken from here: http://www.bps.lk/olib/wh/wh362_Hecker_Anuruddha--Master-of-the-Divine-Eye.html
Our podcast links are down so here is a temporary back up link while we work it out.
https://mega.nz/#F!Rngx0BaA!sVB9GU85t9t8jQ6Kkp3Wyg
I have experienced an upsurge of triggers to "talk Dharma" lately, which has been rare these past few years as I adjust to being a dad to two young kids. I wrote about the following view a while back on the Awake Network website, and it still holds some mental weight for me so I thought I'd ride the current of sankharic activity currently arising to share a view (fluffing about about in my head) on this very quiet yet still visited website. I used to love the maps, but I lost interest in mapping, but for some reason I like this way of seeing things. I'm in it for the long haul. Disclaimer: This view my suddenly change at the drop of a hat, de-reify, de-calcify, morph, shrink, evaporate, fall to the ground in a wet blobby mess or just sit here on this blog and reflect where I thought I was on this very date. I may incessantly edit it. Or one day delete it. Who knows? They are just wispy thoughts after all.
START OF QUOTE
Here is my current take (which is subject to change). It is my take and my take alone and gels with my practice and general direction of this flow of mind/body. In no way am i saying this is an absolute.
I have been investigating the notion of 'fetter', asavas (outflows and inflows) and how to go about uprooting them in my daily life for awhile now. I have been inspired by a few things. In the Vimuttimagga, it says that there are two phases to the path although the Vimuttimaga uses the word 'plane' in English. The first phase is that of seeing. The second phase is the phase of volition.
The first phase is getting to stream entry. You see what was previously not seen and then cannot unsee it from then on. Here it would be seeing that there is no self to find in the 5 aggregates at least long enough to do damage to the corresponding fetter of identity view.
The 2nd phase is called the phase of volition. This phase is about attending to what has already been seen in a certain way such as attending to the aggregates as they are attended to in the khemaka sutta for example. This phase is post-stream entry to arahat. I find this distinction in methodology very interesting and corresponds to what I find myself doing in my own practice.
Here is the very short passage from the Vimuttimagga under the 5 Methods section:
PLANE
There are two kinds of planes: plane of seeing and plane of volition. Here, the Path of Stream-entrance is the plane of seeing. The other three Paths and the four Fruits of the recluse are the plane of volition. Not having seen before, one sees now. This is the plane of seeing. One sees thus and attends to it. This is called the plane of volition. And again, there are two planes: the plane of the learner and the plane of the learning- ender. Here, the four Paths and the three Fruits of the recluse are of the plane of the learner. Arahatship is learning-ender's plane.
My path ever since I started all this meditation business in 2000 up until July-ish of 2010 when the centrepoint dropped from experience, was all about the plane of seeing. From then onwards, it was about attending to what I had now seen in a certain way. Since then it has been a path of volition.
In my current experience there are inflows and outflows. I consider the inflows as the contact between the 6 sense spheres and their corresponding 'objects' e.g. a sound with the ear, visual objects with the eyes, smells with the nose, touch with the body, something tasted with the tongue and ideas/thoughts/images with the 'mind' sense door.
These 'objects' are conceived by us. We first assign a sound 'shape' and 'name' then there is contact of said object with the ear sense door. We first assign visual fodder visual 'shape' and name', then there is contact with said object and the eye sense door. We first assign smells 'shape' and 'name' and then there is contact with the nose sense door. We first assign tastes 'shape' and 'name' then there is contact with said object and the tongue sense door. We first assign ideas/images/thoughts 'shape' and 'name', then there is contact with the 'mind' sense door.
By 'shape' I mean actually assigning initially unnamed, unborn aspect of the field of experience a 'shape' or 'form' or 'outline' or 'significance' that has mental weight, that can then be given evaluation and conceptualised as some 'thing' (name). Only when there is some 'object' or 'thing such as a 'sound' or 'visual object' or 'smell' etc can there be contact with a sense door that then triggers vedana, craving and clinging.
The outflows are the mental, physical and verbal actions that are consequently triggered by the inflows due to lack of awareness of inflows. If one observes from the level of vedana in the chain of dependent origination(DO), just before craving and clinging arise, one can train to cut the outflows right there. I think the Goenka technique and approach is good for this.
If one moves a little further up the chain to the link of nama/rupa, just before there is 'contact', one can really see some interesting cause and effect relationships going on as well. In my experience, the mind habitually creates, gives shape and names to sounds, visual phenomena, bodily touch, smells, tastes and mind phenomena. That is when there is contact and then vedana arises. A sound or sensation does not exist till the mind habitually assigns it the significance of a 'sound' or 'sensation' with mental weight, name and shape, which now can be evaluated as good, bad or neutral and reacted towards as so.
There is a difference in experience when there is experience of the field of experience that has no 'objects' assigned to cut it up. Sounds, visual fodder, thoughts etc all still are experienced so to speak but not as 'objects'. They are simply shapless and nameless aspects of the field of experience. This part I find hard to describe.
Observe with specific neutrality long enough at the process of assigning significance and thus creating 'objects' for the mind to evaluate and react towards and their cessation comes about. With the cessation of naming and giving shape to 'objects', the cessation of contact and vedana occurs and then all that follows.
Observe long enough and the seemingly automatic urges to create and shape the field of experience into 'things' to then react towards becomes clearer and the cessation of those urges can occur. When that occurs, there are no more 'things' created. There is nothing born of mind to be experienced. There is nothing that arises and passes as the mind has ceased assigning aspects of the field of experiecne name and shape. A 'thing' that has 'name' and 'shape' is a formation and subject to pass away, subject to die. So, perhaps the end of conceiving of 'things' that die is what is referred to as the 'deathless'. Still the field of experience but now not cut up, segregated into 'parts'/'things'/objects to then react towards with craving and clinging. There is still experience so to speak. Hmm, hard to describe. Anyhow, my point is:
I only began to truly see this stuff in action in my own experience post-technical 4th path (the dropping of the centre-point and a sticky-free experience of the inflows). Now I am able to attend to the chain of DO in a way that leads to what this mind/body organism seems conditioned to move towards, the uprooting of the fetters that remain.
This part of my path is the plane of learning still, and also the plane of volition. The 2nd phase of my path according to the Vimuttimagga. Technical 4th path seemed to be to be all about the plane of 'seeing'. Seeing that there was just this one field of experience, no foreground nor background, no agency, no self to find. Just a mass of sensations where no sensations were more or less sacred than other sensations. This was all about the plane of seeing for me.
After that it has been all about attending to, the plane of volition. For example, attending to the creation of nama/rupa and thus contact and all that follows with specific neutrality so as to stop feeding its continuance, which simply seems to be ignorance of its occurrence.
Doing this again and again does something to the brain. It interrupts the formation of those 'objects' of mind. And it is not like one loses an important ability when this happens. The field of experience continues as the field of experience and things just occur. Fingers type by themselves, actions occur, life gets lived, but there is less and less inclination to give rise to name and shape and thus all that arises post nama/rupa link ceases to be (although I am by no means free of it). What it is doing is interrupting what comes after nama/rupa in the chain of DO. And as far as I can tell, the next two fetters of sensual desire and ill will, so wrapped up in the created 'objects' of mind, lose their fuel, momentum and causal links.
All the fetters need an 'object' of mind to jump from. If one ceases to create the 'object' with 'shape' and 'name', then there is no more corresponding fetter. Here, shape could be for example a 'human body' given that 'shape' and the 'name' (evaluation) of 'woman' or 'man', 'sexy' and 'desirable'. From their arises contact with sense doors, pleasant vedana and subsequent craving and clinging. If the mind ceases to create shape and name, then there is no fetter of sensual desire to jump from those objects. At the same time there will be no 'objects' for hatred and illwill to jump from. As one begins to attend to DO in thus way, these two fetters get weaker and weaker.
As long as one is not aware of the urge to create the world of objects to then react towards, then those objects will continue to take shape and name and thus contact with the sense doors continues, and thus vedana arises and thus craving and clinging follows. So until there is no more moments of ignorance of this conceiving , then the other five fetters have fuel, name and shape to arise.
belief in a self (Pali: sakkāya-diṭṭhi)
doubt or uncertainty, especially about the teachings (vicikicchā)
attachment to rites and rituals (sīlabbata-parāmāso)
sensual desire (kāmacchando)
ill will (vyāpādo or byāpādo)
lust for material existence, lust for material rebirth (rūparāgo)
lust for immaterial existence, lust for rebirth in a formless realm (arūparāgo)
conceit (māna)
restlessness (uddhacca)
ignorance (avijjā)
this is my current take which could change.
END OF QUOTE
Taken from here: http://awakenetwork.org/forum/103-general-dharma-discussions/9487-fetters-and-paths-oh-my
An alternative means of practice to other approaches within the Pragmatic Dharma scene. I highly recommend it. Buy it, read it and follow it. Nuff said.
Kind regards
Nick
I've started a little side project/practice of trying to come up with ways to practice while my baby son is in the room.
Highly recommended for anyone interested in ways to practice that free onself from suffering. Definitely for anyone serious about Dharma practice , this is one of THE practice oriented books to have as a practice companion.
It can be bought online from a variety of online sellers. Google and buy it!
Nick
| | | Ananda Bodhi Tree, Savathi |
Practice always as if in equanimity, or rather practice to develop a specific neutrality towards all phenomena regardless of the overall feeling theme dominating the moment. The mastered 11th nana / 4th jhana is defined by such specific neutrality (not wanting the disappearance nor wanting the continuation of phenomena); a clear calm wide curious recognition of exactly what is occuring in the very moment; coupled with an 'equanimous feeling'.
The equanimous feeling may not be present in the other nanas. But it finds its foothold in the 11th nana/4th jhana . And when an equanimous specific neutrality is purified by such equanimous feeling, equanimity towards the formations/ fabrications of mind and body truly establishes itself and matures.
Sometimes the 11th nana/4th jhana has the equanimous feeling but a lack of specific neutrality towards all formations/ fabrications and this could lead to stagnation and regress. Perhaps there is attachment and clinging to the equanimous feeling. This means there is a lack of the vital ingredient for cessation, ie specific neutrality.
Develop specific neutrality, a recognition that does not conceive of anything from phenomena, including the conceiving of the reaction of 'aversion' or 'craving' , which is cause for the stagnation. Develop specific neutrality to it all, towards the subtle stuff of high equanimity, space, wandering movements, anticipation, boredom, nothingness, sense of me-ness, being, time, presence, towards the equanimous feeling. Develop specific neutrality towards it all, including the desire to get somewhere . It is giving up this desire at the right moment which opens the door. Developing specific neutrality as an actual mental muscle/skill at any stage regardless of the accompanying pleasant, unpleasant, neutral feelings and one develops and sets up (allows to mature) the vital cause for cessation of it all when equanimous feeling arises. It is called equanimity of formations for a reason. If just one formation is clung to, then what cessation will there be? One must cultivate dispassion for all formations, and specific neutrality is key to this.
Nick, the distinction between equanimous feeling and specific neutrality is interesting. Let me see if I'm getting what you are saying:
equanimous feeling is just neutral/peaceful vedana. specific neutrality is a cognitive quality of not objectifying phenomena at all, of not characterising them as 'this' or 'that'? A cognitive openness that registers phenomena rising and passing without overlaying them with expectations/concepts?
Yes, that is exactly what i mean. Though if there is recognition of 'expectations/concepts', they too are seen to arise and pass unfueled and untinged by grasping at an outcome via specific neutrality. There may still be conceiving arising and passing due to strong habitual patterns to do so, but at least it is recognised via specific neutrality and the cause and effect of not giving more fuel to the act of conceiving can present as some serious insight. When done with momentum, ultimately yes, there will be less and less conceiving as a result. When there is no more conceiving of even the most refined formations/fabrications, then cessation has occured. The stilling of all formations/ fabrications.
The experience of 'equanimity (the compounding of an equanimous mental overlay/ thoughts/ mind stuff and equanimous neutral feeling tones) is a fabrication/formation itself. Adding specific neutrality to the mix leads to letting go of it as well leading to cessation/stilling of all formations in my experience. Applying specific neutrality at any stage and nana is good practice as i see it. Applying the three perceptions in my experience leads to specific neutrality.
Credit to Tarin
"assuming a norm about the level of phenomenology is to be confused by content. it is content which 'pulls' the attention, because the attention isn't paying attention and so there is the (also content) assumption that it is happening on the level of insight. equanimity doesn't have to be fabricated because it really doesn't matter. I'm talking about the cause of equanimity. the causeless cause; the unfabricated cause. the whole body means the whole formation. not the assumption of what sensations out of the formation are taken to be body. understand what i'm saying
4th jhana is whatever equanimity shines through. The equanimity which purifies the mindfulness is not neutral feeling, as might be supposed, but specific neutrality, the sublime impartiality free from attachment and aversion, which also pertains to this jhana. Though both specific neutrality and mindfulness were present in the lower three jhanas, none among these is said to have "purity of mindfulness due to equanimity." The reason is that in the lower jhanas the equanimity present was not purified itself, being overshadowed by opposing states and lacking association with equanimous feeling. It is like a crescent moon which exists by day but cannot be seen because of the sunlight and the bright sky. But in the fourth jhana, where equanimity gains the support of equanimous feeling, it shines forth like the crescent moon at night and purifies mindfulness and the other associated states.'
'The equanimity which purifies the mindfulness is not neutral feeling, as might be supposed, but specific neutrality, the sublime impartiality free from attachment and aversion, ...'
not a feeling. not a feature of the field. not content. equanimity is insight." Tarin
NYC Pragmatic Dhamma (online) is now moving to a new time. We will meet on google hangouts at 12:01PM EST. I'll send a hangout invite then.
Please remember to add me on google+ and send me a message asking to participate in the class so you are in my circle.
Due to the rather geographically distributed nature of the dhamma these days, I've decided to move the class to google+ hangouts (owenbecker@gmail.com).
See you there tomorrow at 4:00PM EST. Please email me if you plan to attend.Hope to see you there!-o
Title says it all. Direct podcast link is here.
Class is back to the normal time this Saturday, 4PM.
Wherein I give a guided meditation on mindfulness of the breath and a short Dhamma talk on the seven factors of awakening.
Direct podcast link
Another fun class was had last Saturday. Be sure to check out the podcast which contains a guided meditation and detailed instructions on getting into the first jhana via metta. Click the heading to listen.
Next class, please note that we are meeting at 5PM this time. It got pushed up a bit due to a room scheduling issue.
NYC Pragmatic DhammaTime: 5PMPlace: CRS Healing Room123 4th Ave 2nd FloorNew York, NY 10003 – near Think CoffeeBasked will be passed to cover expenses.
And now, The Hamilton Project NYC Class, Groundhog Day Edition.
Everybody seemed to have a good time. Hope to see you folks there next week. Click on the title to listen.
Time: 4PM
Place: CRS Healing Room
123 4th Avenue 2nd Floor
New York, New York 10003 - near Think Coffee
I recently conducted what I hope to be the first of many regular Saturday night classes. Podcasting the audio for your listening pleasure. Click on the title heading above to listen.
If anybody would like to come, here are the details:
Time: 4PM
Place: CRS Healing Room
123 4th Avenue 2nd Floor
New York, New York 10003 - near Think Coffee