concentration

Retreat 2026 Experience

I attended a month-long silent retreat in New York state in January 2026. This was an incredible experience, where I came back rejuvenated, and more determined than ever to enhance my spiritual practice . Now, to be sure, I have been to retreats before but this was the longest retreat I attended. I think what made me this retreat special was the fact that the environment was really conducive to serenity. Let me explain.

The Property

Kadampa Meditation Center in Glen Spey, NY (this is western part of New York State about 50 miles or so from Scranton, PA) is a vast property. I happened to be there during the winter season but I bet this place looks amazing during the summer times. It is in what is known as the upper Delaware river region. The property has walking trails (although most of those were not walkable due to snow on the ground) that go miles at a time. It is in a mountainous area (it’s funny because the closest major town Port Jervis is at a significantly lower elevation).

The main attraction if you will, is the World Peace Temple at the center of the property. It is peaceful and has a calming effect on you as soon as you enter. Right next to the temple is a café that is just next to the main building. The main building has a dining hall on the ground floor with an industrial kitchen. Upper floor of the main building hosts rooms for accommodation. There is also a Top House that is about a 10-minute walk up the hill. My room was on the Top House. This worked out well because it allowed me to walk about an hour a day back and forth between the Top House and the Temple / Dining area.

Accommodation is comfortable and place is very well kept in terms of cleanliness.

Getting here is not easy for sure. You can take an Uber from NY City airport or you need to change a couple of trains to Port Jervis and then take a taxi from Port Jervis to the Temple. Because of time constraints, I ended taking and Uber coming in and used the train going back.

Volunteering

Part of attending retreat is to volunteer daily. Before I arrived, I volunteered to serve dinner. This was an easy task. They have a chef and a helper in the kitchen. They serve buffet style meals every day. My job was to bring the serving trays and set up the buffet and refill as necessary. Since there are approximately 40 or 50 people, you only needed to refill these trays twice in 45 minutes.

Daily Routine

The retreat starts on a Friday evening and the first session is from 7:30 pm to 9 pm. After that there are four sessions every day: 8 am to 9 am; 11 am to 12:30 pm, 4:30 pm to 6 pm, and 7:30 pm to 9 pm. On Thursday the last session is from 11 pm to 12:30 pm. So essentially you have a break from Thursday at noon to Friday evening. This allows people who are attending only one week at a time to come and go.

Based on the retreat schedule, I set up a daily routine where I would wake up around 7:30 am, attend the first session, go for breakfast and then come back to the room. After freshening up I would practice my regular meditation and then go for the 11 am session. Although they had prayers every afternoon between lunch time and the 4:30 pm session, I had decided to skip lunch and the prayers so I would come back to the room around 1 pm and then spend a few hours studying. We are learning from a specific book in my teacher training program in Denver and the exams were coming up so this was the perfect time to catch up on my studies. After the 4:30 pm session, I would go directly to the dining hall for dinner and volunteer duty. From there, it was back to the room before the last session of the night.

I would call it a night by 10 pm.

The Silence

The first two weeks of the retreats were what is known as partial silence. We were supposed to keep silent until 12:30 pm every day. The last two weeks were supposed to be in complete silence. I had decided to observe complete silence all four weeks. I was also off my phone (no emails, no news, no texts, no phone calls). For a news junkie like me, not knowing what was happening in the world was tough for the first couple of days. After that, your mind adjusts itself to the new normal.

The silent part was supposed to end every Thursday at noon and would start again Friday evening. Even then, I stayed away from my phone except for a call home every Thursday.

Teachings

The main objective of the retreat was the teachings. Let’s get right into that. The topic for the first week was developing renunciation. Gen Samten, who is the resident teacher at KMC Glen Spey is an amazing teacher. He has a calm demeanor and gives practical tips to develop your spiritual practice. On the introduction night, he started off with some homework for us to develop a distraction list. He asked us to come up with physical, verbal, mental, and technology distractions that are a hinderance to our meditation practice. He then asked to make sure we pick one or two from each category and either reduce or eliminate those distractions for the duration of the retreat. That was such an important start to the retreat because often we get into spiritual teachings and are still distracted by other things. A determination to remove distraction right from the start, set an excellent tone for the retreat.

Our first meditation was about developing a determination to practice Dharma of Buddha’s teachings of renunciation, universal compassion, and profound view of emptiness now while we have the opportunity. This is one of the first meditations in what is known as Lamrim meditations. This meditation focuses on our precious human life. It talks about how rare and precious this human life is and now that we have it, we must use this opportunity to attain enlightenment. Gen Samten then said enlightenment should not be a distant theoretical goal, we should try to make progress on the path every day. We should check to see if our compassion is a little better than what it was the day before and that our wisdom is a little better than what it was the day before. I thought this was very important because often we get bogged down on the result such that we forget how far we have come. It is about progress, not perfection! He also talked about being mindful throughout the day and checking to see if we are compassionate, kind, have an understanding of emptiness and so forth. On the last session of the second day, Gen Samten talked about something interesting. He said that we are observing verbal silence but we should also enjoy the beauty in silence of our mind. He said to appreciate the quietness within. Essentially, he was asking us to be in meditative state thought the day!

The next day, we began with meditation on death and impermanence. When you go into a meeting or have a conversation with someone, think about what if this was the last meeting or the last conversation you will ever have? Moment you think about that, I am sure you will change at least a part of your conversation to make sure that you end on a positive note.

In the afternoon session, we talked about why we are attached. And one major reason is the eight worldly concerns. If we reduce our worldly concerns, we will be able to reduce our attachment. The last session on the second day focused on mediation on the dangers of lower rebirth.

The next day, we started with meditation on going to refuge. Here, he put emphasis on effort. He asked us to investigate why we do not put effort into our spiritual practice. Often it is because of distractions. We need to identify and eliminate those distractions that are in the way of our Dharma practice. One way to eliminate these distractions is to imagine a deity at our heart and ask for help. If we feel tired during our meditation, it is good to go back to breathing meditation for a few minutes. The last session was focusing on abandoning no virtuous actions and practicing virtuous actions. If we cannot abandon non virtuous actions we should at least try and weaken those. We should also watch for non-virtuous actions throughout the day. This is essentially practicing moral discipline.

The next day, we started talking about future sufferings and how we should make a determination for attaining liberation to be free from future sufferings. If we look at the incidents in life, we should think about whether it was a separation from things we like, or encountering things we don’t like, or not being able to satisfy our desires. The last session talked about recognizing, reducing, and abandoning self-grasping. As all suffering originates from self-grasping.

We continued next day with what we should practice. Specifically, we should practice moral discipline, concentration and wisdom. During the day, we should be mindful and practice moral discipline; during meditation, we should practice concentration and wisdom. We should eliminate our distractions. We ended the day with fourth noble truth of attainment of cessation of our self-grasping ignorance.

The second week started with meditation of taking and giving. We focused on that the entire day. The following day we spent all day on equalizing self with others. An important point he made was to think of how interdependent our lives are. We do not live in Silo. We are interdependent on beings even when they do not know of our existence. We focused on meditation on how all people are equal since we all want to be happy. We can also think of how we are just one person and others are many. In this context, our happiness is insignificant and what he calls Joy of Insignificance.

Next we started talking about destroying our self-cherishing as that is the root cause of all of our problems. Digging deeper to see how self cherishing is the cause of our problems helps make a strong determination to eliminate it. Then we went on to meditate on cherishing others and exchanging self with others.

The next day focused on developing bodhicitta motivation. And the last day for the week was about bodhicitta mixed with emptiness.

The next week was entirely on tranquil abiding focusing on the clarity of mind meditation.

The last week was of superior seeing where our focus was completely on emptiness. Starting with emptiness of body, to emptiness of mind, and then emptiness of I. and at last, emptiness of all phenomena.

Virtuous States of Mind

We have been talking how our mind works and we are going to continue that discussion. As we discussed, there are eleven virtuous states of mind. The eleven virtuous states of mind are: 1) Faith; 2) Sense of Shame; 3) Consideration for Others; 4) Non-attachment; 5) Non-hatred; 6) Non-ignorance; 7) Effort; 8) Mental Suppleness; 9) Conscientiousness; 10) Equanimity; 11) Non-harmfulness.

Let’s continue with the next virtuous state of mind that is non-ignorance. It is a mental factor that is a direct opponent of ignorance. It is a type of wisdom that acts as an antidote to ignorance. For example, wisdom realizing selflessness is non-ignorance. The function of non-ignorance is to enable us to understand the profound concept of emptiness. As our non-ignorance grows, we are closer to understanding emptiness. This wisdom realizing emptiness is our true wealth. Because once we realize emptiness, there is no suffering. Non-ignorance can arise from listening or reading, contemplating, meditating and from imprints. The first three are very similar to wisdom. If we read or listen to dharma teachings, contemplate about them and then meditate on it, we will develop non-ignorance. Non-ignorance arising from imprints is based on our karma. If we had strong karmic imprints, we would naturally develop non-ignorance.

Next, virtuous state of mind is effort. Effort makes our mind happy to engage in virtuous tasks such as giving, helping others, meditation, spiritual practice, etc. The opposite of effort is laziness. Effort is supreme because all virtuous qualities arise from power of effort. We may have heard about benefits for meditation but without applying effort, those benefits never materialize. Buddha said that if you only have effort, you have all Dharma. If you only have laziness, you have nothing. There are four types of efforts. Armour-like effort, effort of non-discouragement, effort of application, and effort of non-satisfaction. Armour-like effort is a courageous mind that makes us keep up our spiritual practice no matter what kind of external hardship we face. Effort of non-discouragement prevents us from getting discouraged if we don’t see immediate results. So, if our meditation practice is not making progress, we do not give up on our practice. Effort of application is a mind that engages in spiritual practice with delight. We are happy to practice and it is not a “chore” for us. The effort of non-satisfaction is the kind of effort we put in to continually improve our practice. We are not satisfied with the little progress we have made and we want to continue making more progress.

The next virtuous mind is mental suppleness. It is flexibility of mind induced by virtuous concentration. You will notice that when we are absorbed in your meditation, you will naturally feel lighter. That is mental suppleness. When our mind is heavy and rigid, it engages in delusions. A supple mind is naturally virtuous and engages in virtuous karma.

The next virtuous state of mind is conscientiousness. It is a mental factor that cherishes what is virtuous and guards the mind against non-virtuous karma and delusions. It prevents our mind from being influenced by delusion. For example, it prevents us from being angry at someone who we disagree with by not thinking about them or avoiding them. It can also prevent delusions by exaggerating good qualities of an object. For example, if we disagree with our loved one, rather getting angry, if we think of all their good qualities, we will not get angry at them. Shantideva said that there is no practice greater than preventing our mind from being negative. Conscientiousness is generally practiced in conjunction with mindfulness and alertness. That is what we practice in our M A C meditation. We are mindful of our thoughts and stay alert for any negative thought that may pop up and are practicing conscientiousness to prevent our mind from chasing any delusions. The main function of conscientiousness is to enable us to keep our moral discipline and to improve our concentration. By practicing conscientiousness, we reduce our delusions and stop committing negative karma. This naturally improves our moral discipline. If our delusions are diminished, our life becomes disciplined and in turn we can improve our concentration.

The next virtuous state of mind is equanimity. Equanimity prevents our mind from mental sinking and mental excitement. An equanimous mind is a balanced mind. There are two types of equanimity. Equanimity towards living beings and equanimity towards phenomena. Equanimity towards living beings means we have compassion towards all living beings without favoritism. Right now, we show compassion towards those we are attached to and are indifferent towards those we do not know. Regarding equanimity of phenomena, if things go our way, we are fine; if things go against us, we are fine. It is an even-keeled state of mind.

The last virtuous state of mind is non-harmfulness. Definition of non-harmfulness is a state of mind that wished all living beings not to suffer. So it is not simply not harming others but compassion towards all sentient beings. We need to be careful and make sure we are not confusing compassion with desirous attachment. Compassion is virtuous while attachment is non-virtuous. For example, our wish for our helper to get better is out of attachment. Our wish for our friends to get better is usually a mix of attachment and compassion. Our wish for some total stranger to get better is out of pure compassion. A person whose mind is filled with compassion could never wish to harm others. Refraining from harming others is one of the most important spiritual practices. There are two types of compassion we can practice. Mere compassion and superior compassion. Wishing someone to be free from suffering is mere compassion. Thinking I myself will act to free them from suffering is superior compassion.

Hopefully, over the last two weeks you have absorbed types of virtuous mind and have developed a wish to maintain these virtuous states of mind at all times.

Guiding Mental Factors

We have been talking about our mind for the last few sessions. We looked at three types of minds and then we dived into mental factors that identify the object. Today, let’s continue down this rabbit hole if you will and discuss mental factors that guide us to an object.

There are five mental factors in this category, aspiration, firm apprehension, mindfulness, concentration, and wisdom. Let’s look at each one.

Aspiration is a mental factor that takes an interest in an object. We are all here for meditation tonight. If you did not have an aspiration to calm your mind or make progress on your spiritual journey, you would not be here. The main function of aspiration is to induce effort. Think about it. If we don’t have a wish to meditate, we would not put an effort to be here. You could have a million excuses, its Diwali time, or it’s dinner time, or whatever. But you have a wish to meditate and that is why you made an effort to be here.

There are four types of aspirations. Wishing to meet an object, wishing not to be separated from an object, wishing to obtain an object and wishing to be released from an object. Let’s take an example. Your kids are coming home for holidays. You wish to meet them. That is wishing to meet an object. You don’t want them to leave. That is wishing not to be separated from an object. You want to get a promotion, or make a lot of money, that is wishing to obtain an object. You want to remove your self-cherishing mind that is wishing to be released from an object. Depending upon our motivation each one of them could be virtuous, non-virtuous, or neutral. Wishing to steal would be an example of non-virtuous aspiration as opposed to wishing to meditate would be a virtuous aspiration.

Next let’s look at firm apprehension. It is a mental factor that allows our primary mind to apprehend the object firmly. It is also a foundation for mindfulness and concentration. You see, unless we understand an object clearly, we will not be able to keep our mind on it for long. Take this topic for example. These teachings come from a book called “How To Understand The Mind.” When I first read this book, I would put it down after a couple of pages. It was too complex. Then, I started to break it down in relatable examples and that helped me continue to read the book in a way that I could explain it to someone else. Without firm apprehension, our mind is like a leaf floating in the air. It has no direction and it cannot stay at one place for long.

Next mental factor is mindfulness. It is a mental factor that allows us not to forget an object that is realized by our primary mind. Mindfulness can only focus on an object once it is realized. If an object is not present, you cannot have mindfulness about that object. Mindfulness maintains continuum of the object by not forgetting. What does that mean? When we do our empty sky meditation for example. Once we realize that our mind has this empty sky like nature and we keep our focus on the clarity of our mind, mindfulness helps us keep it there. We will continue to observe the clarity of our mind without distractions. If our primary mind lacks mindfulness, it will forget the object. The function of mindfulness is to prevent distractions. The more stable our mindfulness, fewer distracting thoughts we will have. We need to make continuous efforts to improve our mindfulness.

The next mental factor is concentration. Concentration helps us keep our primary mind on the object single-pointedly. It can develop only when an object is held firmly by mindfulness. There are three types of concentration. When we are meditating, we have virtuous concentration. When we are driving, we have neutral concentration. And when we are thinking about our enemies, we have non-virtuous concentration. Concentration is very important for our spiritual progress. Listening to teachings, reciting mantras, contemplating teachings, meditating, all are only effective when we have a mind that is concentrating. Buddha said that prayers, mantras, spiritual readings are of no use if the mind is distracted elsewhere. The main function of virtuous concentration is to make our mind peaceful. When our mind is free from distractions, it becomes calm and peaceful. When our mind is peaceful and happy, craving for external pleasure declines and we become content. Pure concentration also helps our body and mind become comfortable.

The next mental factor is wisdom. It is a virtuous, intelligent mind that makes primary mind realize meaningful object. What are these meaningful objects you may ask? They are also known as universal truths. Some of the meaningful objects are cycle of life and birth, existence of past and future lives, laws of karma, and emptiness. There is a monumental difference between intelligence and wisdom that I want to bring out here. An intelligent person is not necessarily a wise person. Let’s take an example. Scientists who develop weapons of war are intelligent but I am sure we can question their wisdom in doing so. Or wolves on wall street who pray on investors are certainly intelligent but you would not call them wise. Function of wisdom is to eliminate doubts and misunderstandings and to dispel ignorance. If we understand the benefits of wisdom, we will strive to achieve it. Opponent of wisdom is ignorance. Nothing harms us more than ignorance. Ignorance makes us create negative karma. Wisdom can arise from listening or reading spiritual teachings; it can arise from contemplating on those teachings; and it can arise from meditating on those teachings.

As you can see our mind is a fascinating subject and hopefully, we are peeling the layers to understand how it functions.

Mental Stabilization

We have been discussing the six perfections for the past four weeks. Someone sent an email asking me what the purpose of six perfections was. The function of these six perfections is to make our lives smoother and with less friction. Today we will continue with this series and look at mental stabilization also known as concentration. What is concentration? Concentration is a mind whose nature is to single-pointedly focus on a virtuous object and whose function is to prevent distractions.

To understand this, it is important to look at what it is not. Concentration is not an act of will to force ourselves to focus on something or another. It is not like we say let’s focus on this pen. It is actually to eliminate that which does not belong. Here is a perfect example. I am sure you all have tried concentrated orange juice. It is simply the removal of water from the juice. Meaning removing water from the juice.

So there are several components of concentration. The first one is the stability of mental capacity. We have talked about this before the human mind is incapable of multitasking. What we call multitasking is rapidly switching from one task to another but it is not multitasking. Just like when we see a fan moving, the blades can seem like one because they are moving so fast. Similarly, multitasking is an illusion. Anything other than what you should be doing is a distraction such as texting and driving.

Part of concentration is not about narrowing our focus. Because when we narrow our focus we lose the context. So an aspect of concentration is actually to zoom out. When you talk about someone who is not with you and someone mentions a bad quality of the person who is not with them, the mind zooms in as to why that person is no good, and all of a sudden, that person becomes the worst person in the world in our mind. When we like or dislike something, we tend to justify it. When we try a new thing, a lot of times, we judge before we even try it. So it is not the object that is good or bad but our feeling towards it makes it good or bad. Once our feeling is set, we will follow the feeling as opposed to keeping the context.

A perfect example is when one falls in love. The person can do no wrong. They are not looking at context but just their feeling. Sometimes goes by and now they have a few arguments. All of a sudden the feeling towards the person changes and they can do no right! Everything they do annoys the person. Again, no context at all. No person is all good or bad. But it is the lack of context that makes things difficult.

Another element is to keep an eye on important vs urgent. We respond to emails all day long without regard to whether it is important or not. Urgent tends to distract your concentration from important. We have discussed this before as well and often we get hung up on urgent matters of the moment rather than keeping our focus on the larger goal.

Another aspect of concentration is stability for personal benefit.

Relaxation is very important for our personal benefit. Tension is distracting. When there is tension in any part of your body, it requires your attention. For example, if there is pain, our mind keeps going to that part of the body as opposed to being here and now. It is important to relax. Relaxation includes relaxation of the body and relaxation of the mind. When we are tense, we would trigger a flight, fight or freeze response within ourselves. We need to make decisions consciously rather than make reactive decisions. A reactive decision tends to be a mistake. Always perform a check to see if you are relaxed. We as a society don’t value relaxation but that is very important for our long-term health.

Interest is another quality that is needed for concentration. When we look at something, we don’t value differences between experiences. Sometimes we think we have already done something or experienced something, but there are always subtle differences. If we think it is the same, we are not paying attention and if we are not paying attention, we are not concentrating. So if we cultivate interest, it will increase our concentration. Because interest prevents us from being distracted. We need to develop a beginner’s mind towards everything that we are doing right now. Because a beginner’s mind is always interested. That means you are mentally present as opposed to in the past or the future.

Confidence is another quality for the development of concentration. Confidence in the certainty of one’s path. If not, you will not be putting in your full effort and lose concentration. Once you chose to take a path, remove all self-doubt. Every action is beneficial; you either accomplish what you wanted to or learn from the experience. Don’t let outsiders influence your decision and break your confidence.

As you can see, concentration is one of the important perfections and if we understand and apply it correctly, it is of great benefit.

We started looking at six perfections last week. Why are we looking at these six perfections you might ask? The function of these six perfections is to make our lives smoother and with less friction. Today we will continue with this series and look at concentration. What is concentration? Before we look at that let’s look at what it is not. Concentration is not an act of will to force ourselves to focus on something or another. It is not like we say let’s focus on this pen. It is actually to eliminate that which does not belong. Here is a perfect example. I am sure you all have tried concentrated orange juice. All it is the removal of water from the juice. Meaning removing water from the juice.

So there are several components of concentration. The first one is the stability for mental capacity. We have talked about this before that the human mind is incapable of multitasking. What we call multitasking is rapidly switching from one task to another but it is not multitasking. Just like when we see a fan moving, the blades can seem like one because they are moving so fast. Similarly, multitasking is an illusion. Anything other than what you should be doing is a distraction such as texting and driving.

Another element is to keep an eye on important vs urgent. We respond to emails all day long without regard to whether it is important or not. Urgent tends to distract your concentration from important. We have discussed this before as well that often we get hung up on urgent matters of the moment rather than keeping our focus on the larger goal.

Another aspect of concentration is stability for personal benefit.

Interest is another quality that is needed for concentration. When we look at something, we don’t value differences between experiences. Sometimes we think we have already done something or experienced something, but there are always subtle differences. If we think it is the same, we are not paying attention and if we are not paying attention, we are not concentrating. So if we cultivate interest, it will increase our concentration. Because interest prevents us from distraction. We need to develop a beginner’s mind towards everything that we are doing right now. Because a beginner’s mind is always interested. That means you are mentally present as opposed to in the past or the future.

As you can see, concentration is one of the important perfections and if we understand and apply it correctly, it is of great benefit.

In today’s meditation, we will use a technique called black and white meditation. We have done this meditation in the past that helps us relieve stress from our life. At first, we will settle down in our hearts as always. Then we will imagine that all of our stress is gathered at our heart in the form of thick smoke. We will breathe in light and breathe out this thick smoke of stress.