Tag Archives: Feelings

Finding the Poetic Voice.

During my teenage expedition to Sarawak, Borneo, with Voluntary Service Overseas, I kept a journal of the vivid surrounds and how I was feeling. From that time on I scribbled poetry wherever I went, eventually accumulating trunks full of poems that reminded me of the experiences, particularly those later in India.  My extensive shamanic training with incredible First Nations medicine people was also carefully logged, and those notes were a sign post to always be authentic, even when it was difficult to re-read. As a professor I wrote text books and scholarly papers, which had particular protocols that were somewhat stifling. When I started late on the writing craft – I had to re-learn how to write without sounding pompous. I gave up on footnotes!

My challenging journey through life navigated shamanic healing of childhood sexual abuse, guru training as well as a near death experience in an ashram in India. From this vast range of experience I developed an ability to sculpt narrative in a novel way and this was expressed in my poetry and books. My life as a global traveller certainly stretched my attention beyond any limits I could have placed on it. Expansion of mind was inescapable. I certainly stumbled through the first part of life, but then stood strong in my own sovereignty in the latter part. My approach to life comes through experience, crises, difficulties and joys that may have common ground with many readers. To the best of my ability, I endeavor to follow Gandhi’s principles of ahimsa and the teachings on mindfulness. I live very simply as a planetary activist. As a Zen teacher my initial task was to refine my own consciousness – to be a vehicle to chart an authentic path. From this energy the poems and chapters emerge.

My book – Redemption – was first written in 1975. I wrote it as an extended prose poem. It became a lost manuscript as I did not know how to get published at that time. When I rediscovered it forty years later I could scarcely believe my eyes. Anita Rizvi had this to say….  “Redemption is a riveting chronicle of one man’s journey through the stages of innocence, darkness, destruction and transformation.” She goes on to say, “What is so exquisite is the tenderness and honesty with which the author deals with the human condition . . . When the main character’s journey takes him ever closer to the abyss, the author refuses to ‘sanitize’ his experiences.

It is important for me to remain true in telling the grittier and more difficult aspects of a poem or story, also to touch the mystical elements that led to it being transposed to written form. Yet in 1975 I was writing way over my head and lacked the maturity to understand the deep nuances emerging from my pen. The book was writing me and it is fitting that it was not published until 2014, as the time lapse allowed me to grow into the insights and revelations writ large. I was a total mess in 1975 – with a failing marriage in the Hebrides and trying to keep my career intact as a young professor at Carleton University in Canada. I was not doing a good job with either. The surprise for me in 2014 was how I could have written such a powerful poetic novel while in a desperate state of mind. The themes of mental illness and alcoholism are writ large in this deep and turbulent Hero’s Journey to emancipation. Redemption is an allegory for the depression and life difficulties I once experienced, though I did not realize it at that time.

From the rhapsody of an idyllic childhood through traumatic tragedies to the derelict zone of alcoholism and then to a state of awakening – I depict the stations of a personal Calvary that ultimately leads to “Redemption.” The poetic voice in the book is a lyrical and moving tale of struggle, love, loss, transformation and hope. It reads like an extended prose poem reflecting the primal forces of nature and human nature. Its starkly gorgeous and remote island setting creates and reinforces the central themes of struggle, family, community and wonder at the beauty of the world. Its rich cast of characters offers numerous gripping interludes that brim with complex interpersonal drama. Relationships with people, land and sea skilfully brings the poetry out.

In my career as an anthropologist I was fortunate to encounter many First Nation story tellers across North America: Dene, Hopi, Ojibwa, Algonquin, Inuit – to mention a few. Their poetic recounting of myths and history had a deep impact upon me. I would say that without poetry cultures implode. Over a period of thirty years, four extraordinary aboriginal medicine people enhanced my process of remembering the power of the poetic voice. Through their mentoring, I learned how to reconfigure my understanding of time, place, consciousness, and re-write some of Carl Jung’s psychology. I chose to listen to the feminine voice of Earth Wisdom rather than to the multitude of competing voices in my deep unconscious. I am not good at sitting down and writing four pages a day. I wait until the spiritual energy is present within me, then I write. Sometimes this is frustrating, as I want to get on with it, but when I do not stay still and wait – I simply write garbage! So I use the in-between times to do research and edit. When the energy is sparkling, the writing flows effortlessly.  I do not consider this as a necessary template for others. It is just what works for me to connect to the Muse within.  I trust that far more than any impatience.

My books are screenplay-worthy epic tales that weave together seamlessly to create inspiration. Global citizens are staring into the abyss. Instead of being eaten up by it all, I say to them – “Awaken spiritually,” for that transforms everything. We have made our world an unpredictable beast because we fail to work with it intelligently. Turning on the switch of awakening seems to be a good idea right now. That is the prod and direction of my poems and books. We just need to touch the sacred in ordinary experiences of life to find the courage and determination to transform. All of this funnels back into my writing.

The stories I tell in my poetry and books are offered as a gift to our planet. My purpose in life is to share my wealth of experience on how to live in harmony not just with ourselves but with the place we call home… Earth. I shed light on issues that will affect our world for generations to come. The example of my own challenging journey and personal transformation illuminates a path for others to expand their consciousness and chart the course for a future beyond the abyss. The human race does not need to be stuck with maladaptive options and patterns. My writing delivers a vigorous message about personal transformation in order to become responsible stewards of the earth and society.

Books at http://www.ianprattis.com 

Cyberbullying in Schools and Teenage Suicide

Cyberbullying in Schools and Teenage Suicide

The triggers for teenage suicide were brought to my attention through a drastic and dangerous situation with one of my young friends. He had slipped into a deep depression caused primarily by being bullied at school and was seriously contemplating suicide. His father had phoned me in alarm and I suggested that his son come and stay with my wife and I for a while. This would take the heat out of the situation. I also had a long conversation over the phone with the young man without mentioning the word “Suicide.” I talked to him about our kayaking adventures and other things that I knew would bring some joy and happiness to his mind. These were the first steps to transform the hurricane force of his strong feelings and emotions that led him to consider suicide. Over the phone I also taught him a simple meditation about being a tall tree. He was open to Buddhist “stuff” through my and his dad’s practice and somewhat curious about both of us! The analogy I used for the meditation was that of a storm of strong winds coming up and shaking the tree tops and breaking branches, while the bottom of the tree trunk stays solid. So that when something arose like a strong wind to hurt him, to think of these things as the tall branches being damaged by strong winds. If he placed his hands on his tummy and breathed deeply in and out to this trunk for ten breaths, then his distress and anger would slowly calm down. He then accepted my invitation to come and stay with us. I also learned over the phone with this youngster that what destroyed him the most was cyberbullying from anonymous sources.

I had no knowledge or insights about cyberbullying. Before he arrived in Ottawa, I consulted with savvy school councillors across the country. I learned that cyberbullying was now an everyday reality for teenagers in schools. I was shocked by the ramifications of the dark shadow of cyberbullying and by the fact that a whole generation of school children had grown up with it. Most adults were as ignorant as I about the intensity of hate and cruelty crashing through the virtual world of cell phones, twitter, chat rooms and email. Cyberbullying had become an everyday mosaic in the life of teens. The field they played in was a free-for-all virtual reality for immature minds to vent their spite, malice, hatred and cruelty without restraint–simply because they could-as they hid behind a veil of anonymity. The impact on victims was very severe leading to breakdown, depression and sometimes to death through suicide. I learned from multiples sources that cyberbullying, mental issues and depression were a huge issue in most schools across the nation. Parents and teachers were often completely unaware of this odious shadow playing out in schools. With this new and alarming knowledge I knew I had to present to this young teen some simple practices, even if their source was complex.

This prompted me to think deeply about what Buddhist practices would be useful to ground the troubled minds of teens so they could resist cyberbullying and prevent being pulled into self-hurt. I had to be selective and intelligent about mindfulness practice. Strategic too, so that it would be readily grasped by a young teen. It was clear to me that cyberbullying was a malicious enhancement of unworthiness and hate. Many teens played both sides of this virtual reality, victim and bully, so rampant and vicious was this spectre of hate. I started to talk to my young friend about foundation practices I used every day and how they might help to calm his mind when he was troubled. He really got the Two Arrows Teaching from the Buddha. In a nutshell this teaching is about a man walking along a path when suddenly he is hit by an arrow fired by a hidden and unknown attacker. The pain was terrible. Then a second arrow was fired into the same spot and the pain and suffering became unbearable. I asked him if he knew who fired the second arrow. He slowly nodded his head and said: “That would be me. All my fears and insecurities would come up to inflame the hurt of the first arrow.” I was very impressed. I told him that he was exactly correct, that our fears, anxieties, exaggerations and dramas inflame the first wound, causing a small ember to explode into a raging forest fire. The point of the teaching was to assist him and me to come to a STOP, to calm the mind and body. Then find a way to NOT fire the second arrow into a trigger that had hurt us. Buddhism was not such a drag after all.

My wife and I had picked him up from the airport in Ottawa and made him completely at home. At first there was no mention of his depression and strong urge to commit suicide. My wife fed him with mounds of food. It seemed that he emptied the fridge at least twice a day. He could sleep in as long as he needed to and rest. On occasions he would join me in the meditation hall in the basement of our bungalow. He was curious about my practice, so I taught him how to make good friends with his breath, concentrating on the whole length of the in-breath and the whole length of the out-breath. That if he would do that ten times without distraction he would feel calm. He also joined in when I did walking meditation. Here the breath was co-ordinated with each footstep and a simple mantra to follow each breath.
IN – OUT, with left foot and right foot.
NOW – WOW! With left foot and right foot.
He smiled at that. Furthermore, when I added the final concentration of being aware of how our feet touch the floor-heel/ball of foot/toe-he could in fact align himself with Earth Energies. I told him that this part of walking meditation was very important, as it was the catalyst for the strong earth energy already inside his mind to come to the surface. And that this energy was stronger than his troubled feelings and emotions. He looked at me quizzically as I provided a demonstration. Then when he practiced it, he found it to be OK. He related, much later, that walking meditation was the best for him, as he felt a sense of steadiness and of being refreshed. Over the two weeks he stayed with us his visits to the meditation hall were intermittent but by the second week he came down every morning in his pyjamas to keep me company in the meditation hall.

Ian at Pine Gate

Once he got dressed each morning and after a late breakfast, I would take him to the various science and technical museums in the city, as that was his passion along with First Nations culture. Fortunately in Ottawa I knew several curators, one at the Aviation Museum and one at the Museum of Civilization, which had the Grand Hall of North West Coast Cultures. My friends in the museums kindly gave him individual tours. I could see his sense of self-esteem rising with the tours and kindness. He was over the moon about receiving such special attention. We were gladdening his mind – a vital point that arises later.

We played board games, charades and kept on gladdening his mind. This was a vital step in the Buddha’s teaching on mindful breathing. He meditated with me quite often and each time we would do the Tree Meditation together. When the time felt right I asked him if he would like to talk to me about what was going on. He told me about three boys who bullied him at school. He also felt that they were behind the cyberbullying, though he had no proof. Also, that neither of his parents really listened to him. I listened quietly until he finished talking. Then I picked up the telephone and found the number of his school and talked to his vice-principal for a while. She was very open and supportive and had already taken steps to separate the three bullies, keeping two in detention during every recess. I also telephoned his parents and reminded them about deep listening, which they promised to put into practice with their troubled son. This boy had listened to the phone calls and was amazed at the support for him that was being galvanized right before his eyes.

I also brought to his attention that his father and mother were deeply worried and doing their best for him. That if he decided to “off” himself, his father, mother and little sisters would be devastated. He genuinely did not want any of that to happen. We also talked about emotions and feelings overtaking us. He totally understood that he was letting one or two strong emotions get him down, when he had so many others to choose from. I managed to convince him that his feelings and emotions were not fixed. They are self-created in his mind by triggers. That in fact we sort of make it all up as we go along and often increase the impact of triggers. The trick, I told him, is to notice when we are getting stuck on one or two heavy emotions. Then we ask ourselves: “Do I want to go there, knowing what it will lead to?” I repeatedly emphasized that with this kind of awareness we can begin to stop the process of causing harm to ourselves. He really got this. His understanding was that triggers such as cyberbullying were a spark. He could either stamp it out or create a raging forest fire. He had turned the Two Arrows teaching into a personal tool and clearly understood the difference between responding rather than reacting. He was a smart teen.

I introduced him to parts of the Buddha’s teachings about the mindful use of the breath. The focus was on his feelings, emotions and mind. Keeping it simple, I outlined the sixteen breathing exercises that focus mindfulness, concentration and insight first on the body, then on feelings and emotions, then on the mind (mental formations) and finally on objects of mind (perceptions). The Buddha starts with the body where the brain and consciousness are located. The point of this teaching is to take us through each avenue of investigation so we grow stronger and gain some control over our emotions and thoughts. Then we can begin to recognize the triggers that can cause harm to us. The exercises were a systematic package to retrain his troubled mind. There were two aspects of the teaching that I brought to him – that was enough.

The second group of four breathing exercises provided an intelligent focus for his feelings and emotions. We studied them for a while.
5. Skilfully training myself – breathing in and breathing out, aware of experiencing joy.
6. Skilfully training myself – breathing in and breathing out, aware of experiencing happiness.
7. Skilfully training myself – breathing in and breathing out, aware of my painful feelings.
8. Skilfully training myself – breathing in and breathing out, aware of calming painful feelings.
Then we spoke at length about how we all love our dramas and allow ego-distortion to run rampant with our feelings and emotions creating all kinds of out-of-control reactions. However, if we can catch our dramas fuelled by painful mental formations, we can do an end run around our suffering by NOT firing the second arrow into our pain. We can go deeper and learn how to respond rather than react. We see how our feelings actually condition the mind. Feelings are totally normal. It is simply a matter of having the stability of mind not to be overwhelmed by them.

I showed him that he could skilfully use his breath to focus in on the experience of joy and happiness (Exercises 5 and 6). That deeply nurtures our feelings and emotions, creating a steadiness within, providing a foundation to bring awareness and calm to his mind. Exercises 7 and 8, recognizing and calming, provide a preventive measure to transform the hurricane force of strong emotions, a very important message to send to all young people contemplating suicide. The first two exercises nurture and sustain our positive feelings, so we can realize that we are much more than one feeling. So why allow one or two feelings or emotions to take us down into the hell of despair, loneliness and suffering? I asked him to write down the main feelings and emotions that drove him to think about suicide. There were three. Then I asked him to write down all the other feelings inside him. He took his time and wrote down thirty. Then I showed him the two figures, three versus thirty. He nodded his head and remarked “I get it. It’s an absurd decision.” I told him that feelings are just one thing focussed upon by the Buddha to show that the methodology of the sutra works. And that a good strategy is to use Exercises 7 and 8 to bring relief to being overwhelmed by strong emotions.

If the reader understands all of this and puts this understanding into practice then he can see that the particular emotion that is overwhelming him, making her dysfunctional, is just one emotion in their vast ocean of consciousness. This insight undermines the predisposition to be totally crushed by one or two emotions, as there are so many positive emotions we can play with. This is important for young people to know about, as they can quickly go into despair and even suicide when overwhelmed by emotions of fear and unworthiness. There is another group of four exercises that I felt were very important. They dealt directly with what was in his mind.

9. Skilfully training myself – breathing in and breathing out, aware of my mental formations.
10. Skilfully training myself – breathing in and breathing out, aware of gladdening my mental formations.
11. Skilfully training myself – breathing in and breathing out, aware of concentrating on the nutriments that feed my damaging mental formations.
12. Skilfully training myself – breathing in and breathing out, aware of liberating my mind by not feeding damaging mental formations.
This is what I told him after he had read through the four exercises with me. In Exercise 9 we use our breath to recognize, and then look deeply at thoughts arising in our mind. Exercise 10 gladdens the mind. This is a wonderful exercise as we deliberately provide the mind with nourishment to become stronger. Deep in our consciousness there exist many positive and wholesome seeds of potential just waiting for an opportunity to manifest in our mind. So we gladden the mind by taking conscious steps with our thoughts and intentions to water the seeds of Love, Compassion, Joy, Equanimity and other concentrations, so that this good stuff occupies the mind. Furthermore, we take positive action by organizing our everyday living so that external circumstances further the nourishment of the wholesome seeds latent in our deep consciousness. I stressed that we become very attentive about not dwelling on unwholesome seeds like hate, cruelty, despair, anger, jealousy and greed. In effect we are re-writing the programs in our consciousness that can be activated by ego to take us into the realm of suffering and harm.

Nothing survives in our mind without our allowing the flow of nutriments and energy to feed whatever occupies our mind. In Exercise 11 we investigate the nutriments that fed harmful notions in our mind, seeing them as an energy that requires some serious surgery. It is like cutting the affliction away. Once we become aware of the causes that feed our negative thoughts we can immediately reduce their potency. We first of all recognize the triggers that kept the affliction in our mind alive. And we realize the negative affliction is there because we are feeding it. This is followed by Exercise 12, liberating the mind whereby we choose to cease feeding the harmful mental formations by cutting off the nutriments that fuels them with energy. We stop feeding our demons – and they become afraid because they realize that you have got their number! And it is Number 12. There were lots of questions which I answered in his form of language. He eventually understood these weighty concepts..

This quartet of exercises played a big part in in this young teen’s rehabilitation. The focus by my wife and I on gladdening his mind was vital for him to eventually see that he could change the internal CD’s he listened to. We had listened carefully to him in order to identify the nutriments that fed his impetus towards suicide and then did our best to encourage him to eliminate them, so he could stop feeding the nutriments that inflamed his damaging mental formations. After emptying our fridge one day and finding it bare he started to laugh and said – “Nothing survives without food!” He got it and I was very proud of him and told him so. He had learned very valuable tools from this teaching and found some balance and steadiness.

The “treatment plan” from my wife and I was not in any way codified or formalized. In fact, we did not really have a plan per se. On reflection, I saw some key factors that are useful to highlight. They are not offered as a recipe for all situations of potential suicide by teenagers in schools. The causes of the desperate contemplation of suicide are complex and each situation has to be dealt with uniquely. Nor do I think it is always possible for the components of the adventure with this young man to be replicated in other circumstances. This young man had a prior exposure to Buddhist practice that helped him to be open to methods of breathing and walking that a street kid would find somewhat alien. Cyberbullying is a new phenomenon for our times, scarcely twenty years old. It affects all strata of society, not just teens, through online forums, listserves, social media and other internet vehicles that provide a semblance of anonymity for the perpetrators. The explosive birth of cyberbullying coincided with the ramification of distraction technologies. Cell Phones, chat rooms, ipads and the internet created an ecosystem of interruption technologies that many teens have become addicted to. They crave a global interconnect directed by this virtual world, yet rarely know how to use it responsibly so that harm is not done to others. In less than a generation the world has been fundamentally changed by this virtual reality and we have yet to catch up with its consequences. Nor are there sufficient failsafes and regulations for curbing cyberbullying. Parents and councillors are scrambling to deal with it and parenting skills have to adapt radically in order to protect our young children. Thankfully, an organization of dedicated educators-The Mindfulness in Education Network-has taken huge strides over the past decade to turn the tide through the development of mindfulness education programs for all levels of the school system. Their reach is expanding across North America and the planet. My fervent wish is that their efforts are not too little, too late.

 

The bottom line, however, is that distracted people do not realize they are in so much danger. I am reminded of a terse view from Rumi:
“Sit down and be quiet. You are drunk and this is the edge of the roof.”
Neuroscientist Nicholas Carr in his book The Shallows (2011) documents a vast amount of scientific evidence that excessive use of the internet impairs precious human mental capacities. Margaret Wheatley (2013) writes:
“We have made this world into an unpredictable monster because we’ve refused to work with it intelligently. And the ultimate sacrifice is the future.”
There are many other reputable sources bringing attention to an issue that is overwhelming. We need many antidotes, especially as young people see before their eyes on a daily basis many forms of systemic cyberbullying – from Negative Political Attack Ads, Facebook rants to brutal Twitter attacks. Are these aspects of modern society any different from the anonymity of sitting behind a computer spewing out violent malice, simply because they can? Think about it.

This is why I refer to our cobbled together “treatment plan” because it worked. It evolved on a daily basis and I think it was effective for several reasons. Having this youngster leave a troubled environment was a great start. Consulting with his parents about his home situation was crucial. Surrounding him with love, attention and deep listening was a vital key. Teaching him how to be calm, in control of his feelings, and taking back his power through the teachings was an effective strategy. It worked well, as he has grown into a mature, thoughtful and caring young man. He was prepared to notice the behavior of cruel distractions that devastated him and then take steps to try something different. I pray that other teens suffering from cyberbullying will be so open.

Acknowledgements
Thanks to Leonard Poole and Catherine Cosstick for their critical eyes on this essay. And to:
Carr, Nicholas, 2011, The Shallows: What the Internet is Doing to Our Minds.
Wheatley, Margaret, 2013, Living in the Age of Distraction. Shambhala Sun May, 2013.
Mindfulness in Education Network: MiEN@yahoogroups.com

Dharma Detective Investigates Great Difficulties

TOOLS: Center in Mindfulness
: Taking Refuge: Deep Looking/ Deep Listening
: Skills to Garden in the Mind
STAGE ONE: Locate Difficulty in Time & Space
: Sangha Eyes: Deep Looking/Deep Listening
STAGE TWO: Remember Feelings
: Use of Teachings & Practice
STAGE THREE: Deep Looking into Blaming and Complicity
: Understanding, Impermanence and Transformation
STAGE FOUR: Deep Reflection
: Learning Curve

Start by recognizing the mind-state that causes suffering, be prepared to stop and skilfully look deeply into suffering by placing it within a practice of mindfulness. Just these initial steps can prevent us from being hooked and taken down by strong emotions and wrong perceptions. The tools are not those of intellectual self-analysis where we rationalize our suffering away. To recognize the significant elements of our suffering we need mindfulness, concentration and insight. Above all else we need to locate in heart consciousness – that still place of calm that is available by first of all stopping and then centering in mindfulness. This is so your mind-state is calm and grounded for the investigation.

Your time of great difficulty – locate it. What happened, where and when? What was the time frame? What do you think caused it – was it something in you or were the causal elements also around you? Do your best to establish the nature of the different factors that caused you to suffer at this difficult time in your life. Know also that your perceptions and recollections of the situation may well be skewed, so it is wise to take refuge in sangha eyes, to find out from dharma brothers and sisters just how you were at that time in terms of your actions and reactions. In this first step of being a dharma detective there is the importance of being grounded, of deep looking and of relying on sangha eyes to remember clearly.
Christmas Dharma Talk

Stage Two takes the process deeper. You have recognized your suffering but do you remember how you felt at that time? Did you become overwhelmed by it all or did you apply the practices and teachings in any way? Were there dharma friends available to help you or did you not seek help because you had lost faith? We need courage with this part of the inquiry, for it leads to the very difficult next stage of looking deeply into how we tend to take refuge in blaming instead of taking refuge in the Three Gems. We have to be a “Hercule Poirot,” truly a dharma detective, for now in Stage Three we list in our notebook how we blamed – the other, the situation, the Buddha, Jesus – even God! How did you lash out during your suffering? How did you try to harm and discriminate against the one you hate and any one else who got in the way? Did you shut them out or run away? Did you seek complicity with someone to help share your hate?

We all love our dramas, so much so that we tend to seek out someone to agree with our suffering – but there is no support in that, as only deeper suffering ensues. Were you lucky enough to find true support, someone steady to direct you to a greater understanding of the particular hell you are investigating? Did you come to an understanding that blaming, punishment, shutting off, running away, seeking complicity – none of these are motivated by understanding and compassion? Did you begin to realize that suffering is impermanent and that understanding and compassion illuminates impermanence, that this is the way out? If you have these realizations then progress is surely being made.

The Fourth Stage is a process of deep reflection on what would you do now, if faced with a similar situation. From the investigation of your time of great difficulty can you identify a learning curve that will enable you to not repeat the same mistakes? You may see for yourself the value of taking refuge in sangha eyes to guide your perceptions; of taking refuge in the practices, mindfulness trainings and sutras for guidance in order to apply the energy of mindfulness to the energy of suffering. This exercise is a wonderful one that all of us can do. The practice of mindfulness comes alive as a highly strategic set of tools and skills to produce transformation of the suffering caused by difficult and painful circumstances. Life is full of crises, curve balls and disasters. But even so, we do not have to be overwhelmed, hooked and crushed by them. Mindfulness practice helps us. Understanding and compassion hone our skills so that we become excellent gardeners of the mind.

The importance of taking refuge is to make fully alive the reality that we inter-are. We are never alone once we realize that Interbeing is a basic law of nature and of the Universe. Our scale of difficult circumstance runs through a vast range. The suffering and pain can be from a divorce, a son addicted to drugs, loss of a job, the death of a loved one, childhood abuse or brutal discrimination. The suffering can also be there from the situation in the Middle East between Palestinians and Israelis. The dharma detective operates well in all domains – personal, national, international – providing an instrument to focus our mindfulness, concentration and insight to whatever difficulty we suffer from.

Ian is the resident Zen teacher at Pine Gate Mindfulness Community in the west end of Ottawa, Canada. Teachings and dharma study are offered on Thursdays 7.00pm – 9.00pm.
Pine Gate Meditation Hall