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What an Enlightenment Intensive Is What an Enlightenment Intensive is An Enlightenment Intensive (EI) is a minimum three-day, highly focused and structured residential retreat designed to assist participants in an accelerated process of self-discovery, with the aim of an ensuing breakthrough into non-dualistic consciousness or enlightenment. During the EI participants are asked to set aside life’s many distractions and engage in a monastic lifestyle in order to direct their energy and attention to the practice at hand. EI’s have been operating for over 35 years in North America, Europe, Asia and Australia, and have been experienced by thousands of people. Developed by an American named Charles Berner in the late 1960’s, the EI combines the contemplative practices of Rinzai Zen meditation with Ramana Maharshi’s teachings from the Vedanta tradition and the more recent Western element of the dyad form of communication (Berner, 1981). Berner observed that the combination of these elements into a specific technique allowed individuals to achieve an enlightenment experience in a matter of days rather than months or years as with other disciplines and practices (Noyes, 1998). There exists an inherent challenge in defining the construct ‘enlightenment’, or discussing unity consciousness in general, as it requires the use of language, symbols and ideas that are based in duality and therefore incapable of expressing a true definition. As Ken Wilber (2001) put it, “The structure of language cannot grasp the nature of unity consciousness, any more than a fork could grasp the ocean.” That said, for the purpose of this work, the term enlightenment refers to a breakthrough of consciousness into Truth or Absolute Reality that is non-dualistic in its nature. It’s meaning is derived from the Zen tradition and equivalent to the Japanease words, Kensho and Satori (Noyes, 1998). Kensho is an experience of sudden realization, “a seeing into one’s true nature” accompanied by an awareness of non-separation, completeness and perfection of self and all things (Kapleau, 1989). Stated negatively, “it is the realization that the universe is not external to you.” Although the nature, or enlightenment, is always the same for whomever experiences it, the depth, clarity and completeness of the experience may vary greatly for each individual. Satori is distinguished from Kensho in that it is the lasting experience of non-dual awakening. Where Kensho could be said to be a sudden realization lasting for timeless moment, Satori is a more permanent awareness where one does not return to dualistic consciousness (Noyes, 1998). Although both types of enlightenment may be attainable through the Enlightenment Intensive process, it is generally Kensho, not Satori, that is achieved. The terms “direct experience” and “non-dualistic” or “oneness consciousness” can also be used synonymously with the term “enlightenment”. The core of the EI is contained in the enlightenment technique. The EI technique involves the contemplation of a koan, or question irresolvable by the mind. The concept of contemplating a koan comes from the Rinzai Zen philosophy, specifically the meditation practice of zazen, maintaining that through the single-hearted concentration on the koan, one will gradually dispel the “I-concept” from consciousness and hence experience enlightenment (Kapleau, 1989). A popularized Zen koan would be ‘what is the sound of one hand clapping’. There are four possible questions or koans a participant can work on while on an EI: who am I, what am I, what is life, and what is another. A cycle of the enlightenment technique begins with the contemplator first grasping an actuality of their object of enlightenment (i.e. themselves) in that moment, whatever is true and real to them (i.e. hungry, sad, having thoughts etc.) and then intending to directly experience it. While continuing this intention, they remain open to it, and to a direct experience of it, and to whatever occurs in their mental, emotional or physical fields of awareness as a result of this intention. They then get across to the listener whatever occurred as a result of contemplating, without adding anything in or leaving anything out. Charles Berner found from his own observations of running over 50 intensives with hundreds of participants, that if this technique is done diligently for an optimal period of time (usually two to three days) the mind will dissolve and enlightenment is likely to occur. Dyad Communication The dyad structure is a fundamental part of the EI technique. A dyad is a form of partner-assisted meditation guided by simple rules that bring one’s inner world outward into a space that is shared with another (Noyes,1998). During a dyad or “enlightenment exercise”, which is 40 minutes in length, the ‘listening partner’ is instructed to ‘give their partner their instruction’ in the form of the question “tell me who you are”(Berner, 1981). That person then listens attentively with out any evaluation, judgment or verbal or non-verbal interaction (i.e. smiling, nodding, frowning or speaking) for five minutes while their partner contemplates using the EI technique. By the listening partner remaining neutral and not engaging with their partner, the contemplator is free to express their truth fully and is not lead in one direction or another by what the listener might find amusing, interesting or disturbing. Another element of the dyad that can assists in the process is the witnessing of another’s willingness to express their truth. Where one may not go alone (i.e. divulging very personal and uncomfortable material, if that is what arises for them) they may go if another goes there first (France, 2002). The dyad can be of great service in this way. Finally and most importantly, being received and understood by another not only clears the mind of mental activity but the constant contact generates intimacy, openness and higher levels of safety that assist with ones willingness to open to and express their truth. Why the EI lasts for three days For the majority of us, joining a monastery or giving up one’s precession and retreating to the wilderness for several months or years is not a practical option. The 3-day format of the EI allows us to explore the depths of the Truth of ourselves without having to abandon our lives in the process. This is not a casual three days however. There is a good reason it is called an intensive. If you were to practice the same technique at home for two hours a week it would take an entire year to equal the time you will spend contemplating on one 3-day intensive. The EI structure supports participants in breaking through the barriers that keep us from experiencing our Truth. One simple way this is done is by removing the distractions of normal social interaction, reading, writing, television, preparing food, work, etc. All social and physical toxins are removed on an intensive so that all that is left is you and your question (i.e. ‘who am I’). Dissolving the mind requires concerted will, and doing it hour after hour prevents the mind from rebuilding. An intensive is not easy and participants can face considerable difficulties while engaging in this work. In the midst of transformation one can experience fear, confusion, disorientation, pain, torment and madness. Even thoughts that one might die are not uncommon. During this time one would normally quit and find a distraction: turn on the TV, make a sandwich or take the dog for a walk. On an intensive, participants are supported by the master and the staff to continue to persevere and break through these barriers. The old proverb ‘it is always darkest before dawn’ is often seen to be true doing this work. Historical Background Sri Ramana Maharshi, considered to be the greatest modern sage of Vedanta Hinduism, spent his lifetime contemplating the question ‘Who am I’ (Wilber, 1999). Maharshi’s unique contribution to achieving unity consciousness, or enlightenment, was his recognition that the ‘I-thought’ is the source of all other thoughts. Maharshi advocated for the intensively active inquiry ‘who am I’ to achieve a state of consciousness where there is no mental image or object and one is open to seeing the Truth. According to Maharshi: The only inquiry leading to Self-realization is seeking the source of the “I” with in-turned mind and with out uttering the word “I”…If one inquires ‘Who am I?” within the mind, the individual “I” falls down abashed …and immediately reality manifests itself spontaneously as “I-I” [Absolute Subjectivity, non-dual awareness] (Maharshi, 1959, cited in Wilber, 1999). Consistent with Maharshi (1959), Wilber (1999, 2001) and Zen teachings (Puhakka, 1998), Berner maintained that the key to enlightenment was in the dissolving of the mind (Berner, 1981). By including the element of communication to the contemplative practice, the EI technique works with greater efficiency to achieve this aim. Participants do not merely sit in silence and contemplate their koan as in zazen practice, but instead sit facing each other and communicate to their dyad partner whatever arises as a result of their contemplation. According to Berner: “when things in the mind are communicated, they dissolve and vanish out of the mind to the degree that they are understood and received by another individual…that is the crux of the power of this technique” (Berner 1981). What an Enlightenment Intensive isn’t NOT A CULT There are many people who have concerns about group work and residential retreats because they are afraid that they may be ‘cults’ or run by people whose intention is to manipulate or control them. This could not be further from the truth when it comes to an EI.
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