Shaila Catherine is the founder of Bodhi Courses (bodhicourses.org) an online Dhamma classroom, and Insight Meditation South Bay, a meditation center in Mountain View, California (imsb.org). She has been practicing meditation since 1980, with more than eight years of accumulated silent retreat experience, and has taught since 1996 in the USA, and internationally. Shaila has dedicated several years to studying with masters in India, Nepal and Thailand, completed a one year intensive meditation retreat with the focus on concentration and jhana, and authored Focused and Fearless: A Meditator's Guide to States of Deep Joy, Calm, and Clarity, (Wisdom Publications, 2008). She has extensive experience practicing and teaching mindfulness, loving kindness, concentration, and a broad range of approaches to liberating insight. Since 2006, Shaila has continued her study of jhana and insight under the direction of Venerable Pa-Auk Sayadaw, and authored Wisdom Wide and Deep: A Practical Handbook for Mastering Jhana and Vipassana (Wisdom Publications, 2011).
This 30-minute guided metta meditation works with metta toward ourselves, an easy person, and then groups of beings: males/females, enlightened/unenlightened, lower realms (hell realms and animal realms)/ human communities/higher celestial realms of the gods. The aim is to gradually expand the field of metta until it is unbounded, immeasurable, without boarders, barriers, or exceptions. Meditators may use these traditional groupings, or adapt the idea of groups/areas with alternative ways they develop to group beings.
Shaila Catherine gave the fourth talk in a five-week series titled "Four Noble Truth." This talk discusses the Fourth Noble Truth, which is the path leading to the cessation of suffering, known as the Noble Eightfold Path. We not only need to know the path that can lead to the ending of suffering, we have to actually travel this path for ourselves. This practice allows us to live a life that is noble and upright, and helps us to distinguish between what is wholesome (which leads to ending of suffering) and what is unwholesome (which leads to more suffering).
Shaila Catherine gave the second talk in a five-week series titled "Four Noble Truth." This talk explores the causes and conditions that give rise to suffering, unsatisfactoriness, stress, or dukkha. The causes are based on craving, accompanied by delight and lust. When we are craving for something, we are not being present, because we wanting things to be different then what they really are.
Shaila Catherine gave the fourth talk in a six-week series titled "Ethics, Action and the Five Precepts." Speech is given particular importance in the Buddhist path because wrong speech can be the cause of tremendous harm, and right speech can be profoundly beneficial. The practice of right speech is given emphasis because it's a very vivid way that we can bring our practice off the cushion and into our daily life. When our lie is conditioned on delusion and greed, our intention usually is to benefit ourselves. While when our lie is conditioned on delusion and hatred, our intention is usually to harm others. Even when we choose to lie because it will cause less harm than the truth, we still should be aware of the karmic consequence of our action.
Shaila Catherine gave the second talk in a six-week series titled "Ethics, Action and the Five Precepts." When we undertake the training of refraining from taking that which is not given and practice generosity, we are improving our mind. More specifically, we are purifying our mind of greed. In fact, not stealing and giving are conditions that contribute to the realization of nibbana.
Shaila Catherine gave the second talk in a four-week series titled "Cultivating Mindfulness." Shaila explored a number of ways to practice mindfulness of the body in the Buddhist teachings. These methods included (1) using our body as a way of grounding our attention in the present moment; (2) working with mindfulness of the breath as an aspect of the body; (4) working with sensory experiences; (4) reflecting upon death; (5) seeing the body in terms of the four elements (i.e., earth, fire, wind and water): and (6) observing the body as parts. Methods five and six allow us to view the body as material components, so we don't take our body so seriously. This in turn helps us to reduce our attachment to our body as "I" and "mine."
Shaila Catherine gave the first talk in a four-week series titled "Cultivating Mindfulness." This talk focused on using the breath as the meditation object. When we observe our breath, our mind is free from unwholesome states, such as anger, greed, or doubt, because we are simply connecting with the very ordinary experience of breathing. We are not being pushed or pulled by desire or aversion. In fact, when we connect with the breath, we experience ease and happiness.
Shaila Catherine gave the seventh talk in a eight-week series titled "Seven Factors of Awakening." This talk explores how the stability and the balance of equanimity can make our mind our friend, something that we can trust. When equanimity is strong, when there is pain, we won't tend to react with aversion; when there is pleasure, we won't tend to react with grasping and clinging. The mind will be balanced, present, and aware of experience as it unfolds.
Shaila Catherine gave the seventh talk in a seven-week series on lesser known Buddhist teachings titled "Thus Have I Heard." This talk revolves around a teaching in the Anuttara Nikaya, (AN 4:255) that expresses the Buddha's very practical advice for protecting one's material goods and wealth. He recommends that people 1) look for things that are lost, 2) repair things that are broken, 3) be moderate in consuming food and drink, 4) place a virtuous person in the position of authority.
Shaila Catherine gave this talk on planning tendencies of mind. Papanca is a Pali term that means proliferation. A lot of our planning is not preparation for action. Rather, it's a form of dukkha. Chronic planning may be a manifestation of anxiety, restlessness, worry, and obsessive thinking about who I will be. Planning is fuel for self-becoming, self-grasping. Restless planning perpetuates the fantasy of the future that we think we can control or predict, but it is a future that may never happen. Instead of habitually indulging planning tendencies, we can train our attention to be mindful of life as it actually unfolds. We can learn to calm the fantasies that distract the mind, let go of expectations, and gradually strengthen concentration so that we live more fully present. We can curb the tendency to become lost in imagined scenarios of hope and fear about how life's events may play out.