Working with Tension and Receiving the Practice

The session opens with the recitation of a prayer: “Palace of great place above my crown, I pray to you, oh precious one.” The group notes that Geshe-la may be absent and invites questions. A participant asks whether “oh precious one” refers to the root lama or one’s own nature, and discussion follows about interpretation. Another question concerns how to handle bodily tension before concentration practice, leading to exchanges about yoga, body scanning, breathing, shaking, and dynamic methods like “chicken breath.”

Attention turns to routines before meditation and whether tension releases naturally during practice. Participants share experiences of integrating meditation into work and daily life, including a spontaneous workplace meditation group. Discussion explores ways of creating supportive environments and using brief practices to transition into stillness, such as collective breathing or grounding pauses.

Several members describe clinical and therapeutic contexts, where mini walking meditations or awareness of sit bones are used to remain centered. Others note the subtle rocking felt during prayer and the importance of letting oneself receive the prayer deeply. Stories are shared about prayers becoming background mantras in daily life, balancing analytical practice with heart-centered devotion, and the role of melody in carrying prayer.

Technical efforts are made to share recorded prayers over Zoom, though sound issues persist. The group discusses CDs from a Menri chant master and translations of prayer lines invoking Kunzang Galwa Dupo and Nyamé Sherab Gyaltsen, founder of Menri Monastery. Explanations highlight different tunes used in prayer recitation and their connection to various lamas.

The group agrees to rest into Geshe-la’s chant, with text shared on screen for everyone to follow. After listening, the session moves into silent sitting and concludes with the dedication prayer: dedicating virtue to liberating beings, clearing karma, and bringing the fruition of the three Buddha bodies. Closing thanks and well-wishes end the session.

Previous

The Four Essential Points and the Path of Compassionate Practice

Next

Nepal Retreat Preparation and Phowa