We review the importance of giving attention to ethical practice, and how it has often been marginalized in Western Buddhism, with meditation typically being at the center (as is evident in speaking of “meditation centers” and “meditation groups”). Wise Speech, as one of the three aspects of ethical practice named in the Noble Eightfold Path, is particularly important in contemporary Western practice; we can have an opportunity for many hours a day of spiritual practice if we bring Wise Speech practice into our lives! The Buddha’s four guidelines for Wise Speech were truthfulness, helpfulness, care and kindness, and appropriateness (especially good timing). We focus, in this second talk on the first guideline of truthfulness, on how we understand and practice being truthful in our relational and social lives, with reference also to how truthfulness is understood in Jewish, Christian, and Islamic traditions. We see how truthfulness is crucial in communities and societies, what the consequences are of a lack of truthfulness, and how one dimension of our Wise Speech practice is helping to develop more truthfulness in our communities and societies. The talk is followed by discussion.

First, there are basic instructions in developing concentration offered, including the optional "three-part breath" technique which can help with avoiding controlling the breath and with developing more continuity. Then basic mindfulness instructions are given. The last minutes bring in reflection and inquiry questions related to our practice of wise speech, including the guideline of truthfulness, related to the talk that follows the guided practice. This is followed by discussion about different aspects of our practice.

The Buddha taught four guidelines for Wise Speech (as a core aspect of ethical practice): truthfulness, helpfulness, care and kindness, and appropriateness (especially good timing). We explore the first guideline, partly in connection with the other three guidelines, in four dimensions of practice. First and most basically, we explore how we practice with truthfulness in our individual practice with others. Secondly, we look at how truthfulness is also a central ethical guideline in our communities, organizations, and societies, making possible trust and safety; yet often this guideline is not followed. Thirdly, we look at our contemporary society in terms of truthfulness and the lack of truthfulness. Fourthly, we ask how we might respond, as part of our ethical practice, to develop more truthfulness in the society: What can help? The talk is followed by discussion.

We continue the exploration from last week, beginning with Donald sharing a few of his experiences of being able to learn and practice when there have been differences of views and even conflicts. Then there is a review of some what we explored last week, including the importance in a functioning democracy of navigating differences of views, some of the factors making that harder in current times, and some of the practice supports for conversations when there are different views—both inner and outer (especially related to wise speech practice). We go further into exploring inner practices helpful when there are differences, including working with reactivity and difficult emotions, exploring views and options, and then the integrated inner and outer practice of cultivating empathy as a practice. The talk is followed by discussion, including several people sharing their own explorations with challenging conversations in the last week.

How do we bring our practice to challenging conversations and discussions, including there are major differences in views and positions, whether on spiritual or social-politlcal or daily life matters? This is both a perennial practice question and a particularly important one in the current times. We begin our first of two explorations inviting the participants to explore both their most successful and their most difficult or painful discussions across differences, asking about the qualities present with both. We outline first some current social conditions that make discussions with differences more challenging, while acknowledging that such discussions are at the heart of a healthy democracy. Then we explore several supports for skillful conversations when there are differences, including shared agreements (among individuals or in a group or organization), wise speech practice, the vision of the "beloved community" or universal metta, and a commitment to align means and ends. The talk is followed by discussion.

Wise speech is an integral part of the traditional Buddhist path of awakening and a powerful way to energize our daily life practice, but is often underdeveloped in Western Buddhist practice. We’ll look in a very practical way at three aspects of wise speech: (1) developing presence in the midst of communication; (2) working with the four guidelines for skillful speech developed by the Buddha; and (3) becoming more mindful of and skillful with thoughts and emotions occurring during communication. For each of the foundations, a number of ways of practicing are offered. The talk is followed by discussion.

In the final session of this series, teachers Ronya Banks and Donald Rothberg offer a number of resources that can help one navigate these times and the conflict between Israel and Palestinians. After a brief period of meditation, we offer four teachings and practices, each first explored through teachings and then briefly guided experientially: (1) the teaching of the Two Arrows and Dependent Origination pointing to the nature of reactivity--habitual and often unconscious grasping after the pleasant and pushing away the unpleasant or painful; (2) the teachings about attachment to views; (3) the cultivation of wise speech and empathy, increasingly pointing toward universal empathy and what Dr. King called the "beloved community"; and (4) practicing with difficult emotions, body states (including traumatic reactions), and thoughts. These teachings and practices are followed by a period of discussion, closing intentions, and the dedication of merit.

We begin by acknowledging the importance of Wise Speech practice, and then outline four foundations of Wise Speech that we've explored in previous talks. We then review how we can bring Wise Speech into difficult or challenging situations. The last half of the talk goes further, and explores how we can bring aspects of Wise Speech into situations of social and political polarization, including in our present time in the U.S. (and other countries). We watch two brief videos. The first is a selection from "A Force More Powerful" (a 6-part series on nonviolent action), on a moment of powerful empathic yet firm speech from Diane Nash at a critical moment in the Civil Rights movement in Nashville in 1960 (go to https://www.youtube.com/watch?v=O4dDVeAU3u4&t=3082s, with the video shared going from 43:04 to 48:58). The second is a brief contemporary account of an experience of "deep canvassing" (and deep listening) by Caitlin Homrich-Kneileng in rural Michigan (go to https://www.youtube.com/watch?v=no0NzGhwobA). This is followed by discussion.

We first review four foundations of wise speech: (1) developing presence in the midst of communication; (2) working with the four guidelines for skillful speech developed by the Buddha; (3) bringing our mindfulness and skillful responses to our thoughts, emotions, and body states into our speech practice; and (4) empathy practice, tuning into others' and our own emotions and sense of "what matters." We then explore the importance of being with challenges and difficulties in our practice generally, and do two exercises exploring a difficult or challenging interaction with another, including working with an "empathy map." Discussion follows. (Materials on emotions [or feelings], needs, and an "empathy map" are given below, under "documents.")

We first focus on the importance of the practice of wise speech and then review three foundations of such practice: (1) developing presence in the midst of communication; (2) working with the four guidelines for skillful speech developed by the Buddha; and (3) integrating our practice to be mindful and skillful with thoughts, emotions, and body states with our speech practice. We then introduce a fourth foundation, empathy practice, aiming to understand and connect with another, exploring the roots of such practice in the innate capacity of empathy. We then identify a simple yet basic practice of tuning into someone's emotions and "needs" (or what matters to someone), based on the work of Nonviolent Communication (developed first by Marshall Rosenberg). A discussion follows, particularly examining bringing these practices into challenging interactions. (Materials on emotions--or feelings, needs, and an "empathy map" are given below, under "documents.")