Second Q & A, with questions about demons and devas, practice, assisted suicide, and feeling like a dog that finally got up on the couch.

Drawing in the Buddhist teaching of dependent co-arising, this talk explores what it means to belong to a living world

In this talk, you are invited into a relaxed, fireside chat exploring awareness as the mind-heart’s capacity to know without grasping, fixing, or becoming entangled in what is known. Through reflections on aspects of the Naturally Arising Practice Method (dharmaground.org/teachings) including: inward-staying (from Upasika Kee Nanayon's pointer), knowing experience from within experience, and letting go of the mind’s habitual leaning toward objects, the talk points toward the fruits of stillness, coming home, wellbeing, equanimity, and joy. This exploration of awareness supports a more spacious and wise relatedness to daily life, where even difficulty can be met with greater presence, choice, and a quiet freedom.

Gil’s first connection to Buddhism in Santa Cruz goes back 49 years, two years after he was introduced to Zen Practice. His involvement with Buddhism in Santa Cruz has been an important part of those next 49 years. He shares his personal stories and lessons from his half century adventure with Buddhist practice in Santa Cruz and beyond.

General and specific aspects of the unfolding of wisdom.

This is a brief sample of "Feeding Your Demons," developed by Lama Tsultrim Allione.

In the First Noble Truth the Buddha encourages us to turn towards dukkha, acknowledge it and understand it. This is essential for awakening, for freeing ourselves from bondage. This talk contains stories about how one might do this, ending with a brief intro to the process "Feeding Your Demons."

This guided meditation establishes mindfulness through the Arriving Sequence (a part of the Naturally Arising Practice Method - dharmaground.org/teachings) before turning toward objects of experience. The practice then cultivates embodied knowing, sensing the space within and without, and eventually opens to the vastness of consciousness knowing space. This spacious knowing supports a freedom from grasping, allowing experience to pass through while remaining grounded in well-being.

On the lighter side, tranquility and some stories.

The field of mental defilements resembles a weed-infested piece of land, and the field of wisdom is likened to a beautiful garden.

Short Reflection on the 1st Vipallasa & Guided Meditation including parts of a poem by Naomi Shihab Nye| Earthworm Practice for the Anthropocene IV | Online Wednesday-Morning

Exploration of how nature practice is a doorway to understanding the 3 characteristics. The impermanent, uncertain, & selfless nature & self reality

Relaxing into tranquility using the breath and instructions from the Buddha, followed by a short sutta, "About Nibbana" (4th) from the Udana 8.4

We begin by reviewing briefly last week's session, including how contemporary practice can expand the traditional focus on ignorance to include contemporary psychological and social perspectives on further dimensions of ignorance, including our initially unconscious social conditioning. We look again briefly at how the Buddha related both to caste and to women's roles in the sangha, and the basic of social conditioning, including how this is related to "in-groups," "out-groups," and "implicit bias." Most of the talk is devoted to suggesting the basic ways that we can explore and transform social conditioning. We focus on the main supports for such practice, including working with groups and guidelines, knowing the history of a particular form of conditoning (we give the examples of gender and race), using different forms of inquiry, mindfulness in meditation and daily life (including being mindful of the judgmental mind, anger, sadness, shame, etc.), the heart practices (including the importance of self-love, compassion, forgiveness, and joy), and other practices, such as involving ritual. The talk is followed by discussion.

This talk is based on the verses of the Enlightened Monk called Gotama. He was in the Buddha's family, but a different Gotama. The verses are found in the "Verses of the Enlightened Monks," the Theragāthā 10.7