Practicing meditation in South Mississippi, USA, without easy access to a sangha or teacher, and reading Buddhist literature (primarily Theravadan), I feel a need to attend a week to ten day meditation retreat in accordance with Theravadan practices. I am retired, so my typical daily practice comprises sitting for at least an hour in the wee hours, and occasionally another 1hr+ sit in the evening. I would like to attend a retreat that lasts at least a week. However, I can't afford to pay much money. Are there Theravada meditation retreat opportunities in the USA that offer a visitor the option to work for room and board?

If one wanted to do a 3 day to a one week unguided retreat what would they need to know? I am planning on doing this, with meals purchased and prepared by me in advance. The plan was 6 - 8 hours of sleep, meditation on awakening, yoga and a light breakfast, meditation, study of texts, meditation, light lunch, meditation, basic upkeep of the area, meditation, light dinner, meditation and repeat. Are there other aspects to the retreat that should be added?

I do not have the finances to go to a dedicated meditation retreat but do not see why I cannot recreate the environment at home. I am unemployed but financially dependent and already live a pretty austere lifestyle so just by cutting out some elements may be able to create a strong meditative environment. Not sure how many days would be a good idea for a beginner. I spend almost 90% of my day at my computer. Here is a typical day: 7:00 - Wake up
8:00 - Have breakfast with family
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|--- Spend time at computer
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1:00 - Lunch with family
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|--- Spend time at computer maybe sleeping for 1 hour inbetween
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6:30 - Exercise at gym
7:00 - Shower
7:30 - Formal meditation
8:00 - Dinner with family
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|--- Spend time at computer
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11:00- Go to bed
Most of my time at the computer is spent browsing internet, reading, listening to popular music or watching movies. Besides my family I have no social contacts since I live in a city where I don't currently speak the language. My mobile phone rings about 2-3 times a month and most of those are wrong numbers. I was thinking I could spend a few days where I stop internet, music and movies. Also only use computer for 3 hours each day. 1 hour each in morning, afternoon and evening. Spend that time on computer reading spiritual documents only. When I am not on computer I can alternate between formal meditation(sitting) and walking meditation. Not sure if I should stop exercise(I only do jogging on treadmill). I can also only have vegetarian meals and reduce portion size. Any suggestions?

I am planning to do an intense home retreat, of 2-3 months -- just like a ven. Mahasi Sayadaw retreat: which means 1 hour walking, 1 hour sitting, all day long, short sleep, repeat. The thing is, to do a long intense retreat in this tradition (ven. Ajhan Tong Sirimangalo technique, to be specific), I think you need a teacher. Is there a way I can do a retreat alone at home, with some other technique maybe? I would like as much advice from as much people here -- in case they know of ways to do a home-alone *intense* retreat -- without a teacher.

What are the similarities between modern physics/quantum physics and Buddism? Although i know little about this, like Budha said that conciousness creates everything, emptyness and dependent origination kind of things. What are other things that matches with what modern science is saying?

I found many quotes on internet but if we'd think we do not find any reference in any scripture so do we need to ignore them as they are possibly fake quotes? I found such: >"Three things cannot be long hidden: the sun, the moon, and the truth." I can see search generate result by this site ['fakebuddhaquotes.com'](http://fakebuddhaquotes.com/three-things-cannot-be-long-hidden-the-sun-the-moon-and-the-truth/) > “Better than a thousand hollow words, is one word that brings peace.” So are we supposed to ignore if they are fake and if not, what is second quote's meaning?

I have been trying to tie mind with breathe lately and successful several times through the day. But today I have fever, and I am finding it very difficult to observe, I just want to this feeling of weakness to be over, I know it is not permanent, But yes one more thing **i realized today, the importance of healthy body**, My friend suggested me not to take medicine as it is also my Sankara (to me its very stupid.) He also explained that human body raises it temperature to kill some bacteria and by taking medicine you will stop its process. Should I not take medicine in fever and just observe what is happening inside. I want to keep following the Shila's and not also get rid of fever.

What is the difference between desire and compulsion? When do I know that something is a desire and when do I know that something is a compulsion? Can there be compulsion in sexual thoughts even if I have a strong disliking about it? Can a compulsion include sexual emotions or not? And can a compulsion be created through anxiety/fear?

i'm still a bit confused, i know that "sekha" means literally "a learner; in course of perfection" but in some article "sekha" means "a pupil or one under training in a religious doctrine." what i really want to know is if whether the word "sekha" is used for religious terms only, or it can be used in many terms, for ex. student at school or disciple from someone else to reach knowledge or something like that?

I'm sitting with a bunch of people (and have been for quite a while now), and I want to deepen my practice. I want to make a commitment, primary to myself, to stay on track and want to take _Jukai_ (refuge). __Situation:__ Our group is quite heterogeneous and a mere "sitting group". Our common denominator is Soto-Style Zen, but we are lay, lay-ordained people, and monks. Some style themselves Buddhist, other Christian. We have no common teacher, head temple, center or any authority on site. That leaves me with a few options, all a few hours driving away from here, to commit to a master. - First there is the teacher of most/all of our lay-ordained members. Naturally, that would be the prominent choice, but that would be logistically the most challenging one. - Then there is a temple, which is nearer, but not so closely coupled to our group. That would be a more convenient choice. - Last there would be a main temple of the all over arcing organisation, the both former options are incorporated. But that one is a longer drive, again, and it is the most "unpersonal" option, since it is an higher organisation. __Personal Consideration:__ I want to make the commitment more for my self. From my point of view, my shanga is my local group. I would want to get to know a teacher quite well, before I would choose him for a monk ordination. But with Jukai, as a first step, I won't consider it that important. __Questions:__ - Who can actually gives Jukai? Who's entitled to? - What is the dogmatic consequence, exactly (link is sufficient)? - How deep are the bonds between the one giving Jukai and the one receiving it? - How to ask for Jukai? - How to prepare for that event? - Any other points, I may miss and should think about? __Edit 2015/10/30, after Andreis Answer:__ His answer moves into the direction of "taking refuge in the _three nobles truths_". I realize, that I'm already taking refuge on a regular basis by chanting the _Shigu seigan mon_ (The Four Bodhisattva Vows). Therefore I changed title and tag back to _Jukai_. I want to focus the question on Soto-Style Jukai as a __lay-ordination__ with committing to the 10 precepts to reinforce my practice. PS: I want to thank Chris for the proof-reading. English is not my first tongue and I am constantly make mistakes while writing, unable to see them myself.

I have heard that when a meditators do a very deep meditation and experiences supernatural phonomenon that experience can't be expressed with words and logic. What does that mean. I remember Albert Einstin said: if a person can't explain something he hasn't understood it, doesn't this thing also apply to the spirtual experience. If the yogi or person who has experience rebirth and multiverse can't explain it properly, and is saying just based on his vision acquired though deep meditation like seeing past lives, future, past, travelling to other infinite universe. Than although they are all actually happening and real wouldn't their be void or incompletness in his/her knowledge of such things? How can we consider them as perfect truth? And also, if past, future and present are just illusion than why do we feel it? And why can't people expalain scientifically all the supernatural experiece they gain from deep meditation. Are other multiverse made of possible past and possible future? What are similaritys between Schrodingers cat theory and multiverse accordig to spirtual path? Although i know little bit i want to understand more form here. I have heard that conciousness pops up like an electron i.e conciousness is not a continious phenomenon from a buddhist monk(i forgot his name and video), like a subatomic partical which dissaperas and appera in another place, what does this mean?

I love the Tibetan tradition - Palyul Vajrayana is specifically the one I'm in. I would like to learn more about it, but the amount of texts available is just mind-boggling. I'd like to learn Abidhamma, the Lam-rim, and other texts that Tibetan masters have written. However, many of these texts (of the few that are translated) depend on the knowledge of other Buddhist concepts to be understood. For example, for the Diamond Sutra - I needed understanding of form and emptiness, and still I do not fully understand it because I do not have an understanding of what Dhammas are in Buddhist philosophy. I know there are resources at fpmt that deal with this specifically. And, if anyone wants to take a look, here they are: http://fpmt.org/education/programs/basic-program/#12 However, I am ignorant as to what percentage of philosophical understanding this covers, and how much pre-requisite knowledge you need. **TL;DR: Looking for a list of books by teaching that you'd find in a Shedra environment.** If you know such a list, please answer! Thank you

I find it difficult to live in the moment or go with the flow as i am reminded of the sense doors and hence am guarded in the present to not to be totally involved in the moment and I miss the flow or to experience the moment as it is. I am trying to follow the zen and the middle path. How does one practice being in the present ?

Buddha being one of the three jewels, how am I supposed to take refuge in him? Is it through meditation? The only meditation I know is 'mindfulness', and I think that it isn't enough. That being so so, how do I reach out for him?

The standard description of **Wrong Thought** (*micchāsaṅkappo*) in Pali is > Katamo ca, bhikkhave, micchāsaṅkappo? **Kāmasaṅkappo, ­byāpā­da­saṅkappo, vihiṃ­sāsaṅ­kappo**—ayaṃ, bhikkhave, micchāsaṅkappo. (from MN 117 ) The translation says: > “And what, bhikkhus, is wrong intention? **The intention of sensual desire, the intention of ill will, and the intention of cruelty**: this is wrong intention. I have problems understanding the difference between *byāpā­da­* (~ ill will) and *vihiṃ­sā* (~ cruelty). I know that *vihiṃ­sā* means something like "wishing someone harm". But I didn't find where the word *byāpā­da­* comes from and in what quality the meaning of it is different from *vihiṃ­sā*. Can someone please help me out?

I am new to meditation (anapana) as a daily practise: I've been to one retreat, some 4 years ago, noticed how meditation helped me, and then never mediated again. I always knew I should get back to meditating, and so I did: I've been meditating for about a week now, at least once a day (sometimes twice), each section lasting between 20 and 30 minutes. In the beginning I couldn't meditate for more than 10 minutes, but that changed after some sections. I have now a weird problem: I'm not sure about when should I exit my meditation. When I experience thoughts my reaction is to be aware of them and internalise the word "thoughts", "thoughts", until they pass. The thing is that sometimes the thought that comes up is "man, damn, you've been meditating for 45 minutes... Time to stop". I try to put this though in the basket of "thoughts", but at the same time I know I must stop meditating sometime. I then start to wonder if I should stop meditating or if this thought is a product of my anxiety. By that time my practise is already spoiled. I considered timing my meditation, then. Unfortunately, when I do that, sometimes the alarm rings too soon and I'd like to meditate more, and sometimes I'm already worrying about when is it going to ring. This might be a senseless question, but is there a way to decide it's time to stop meditating?

I'm looking for a place to train in samatha. I want to master jhana and time is not an issue. I can also do volunteer work in exchange for training. Any recommendations?

Is there a way to read Sinhala translation of commentaries and subcommentaries online..?
I found the pali one, but not in Sinhalese. Hope for a help. Triple Gem Bless you all!!

So I thought I really need to ask this question about Buddhist meditation specifically, Anapanasati. Basically I sit cross legged and count breaths for 15 minutes as advised on the Internet for beginners. Correct me if I am wrong but I think I might be overdoing my breathing towards probably the last 5 minutes. The breathing becomes heavy and I work harder to take deeper breaths . And I feel some sort of stiffness in my mouth and neck. And at the end of 15 minutes, I wake? Or get up all giddy (probably due to the heavy breaths) and feeling something out of this world for a while like say a minute. Is this the way you're supposed to feel after doing a Anapanasati? Because it feels so odd probably due to the processes the brain undergoes during heavy breathing or rather forced heavy breathing. Would like some insights from meditation practitioners.

I am able to sit in floor in half lotus pose and meditate 30 minutes at s time. Originally I did once in morning and once at night but I have been looking to also do once before lunch and once after lunch (at least when I'm home from work) making it 4 times, total two hours. At this point I am trying to determine how to do the two mid-day meditations on the days I go to work. I am thinking perhaps once in morning, once after breakfast before I get train, once when I come home from work and once at night. Do meditations need to be spread out? And what happens if I am too sleepy to do meditation that I must skip else I will fall asleep during meditation? Thanks !