We focus in this session on four ways of practicing that help us to transform our conditioning in relationship to time: (1) opening to the present moment, as in our core practice of mindfulness; (2) exploring impermanence reflectively and experientially in several ways; (3) accessing, at least briefly, a timeless awareness, and learning to live from this awareness more and more; and (4) noticing and examining our various forms of conditioning around time. The first three ways of practicing correspond to the guided practices in the earlier guided meditation. For the fourth, we look especially in this session at the powerful ways that our cultural and social conditioning operates, comparing some of the main aspects of conditioning in the mainstream U.S., with its emphasis on future planning, productivity, and busyness, among other orientations to time, with how some other cultures experience time.

In this session, we explore first in a more general way the complex relationship between transforming our psychological conditioning (including any residues of trauma) and meditative training, pointing to a kind of emerging contemporary map of how these practices come together (and how this map relates to more traditional maps). Near the end of the talk are inquiry questions to help us explore our own unresolved issues of a more psychological nature.

We continue to explore the role of working with transforming psychological conditioning and unresolved material (incomplete developmental tasks, developmental wounds, trauma, limiting beliefs, etc.) in a contemporary path of awakening. Using the concepts of unconscious material and of the “shadow” (individual and collective), we point to how the Buddha faced his own shadow (the four heavenly messengers that he found outside of his conditioning in the palace). We then explore some tools and ways to open to and work with unconscious or shadow aspects of ourselves, both in and out of formal meditation.

We begin by pointing to how combining traditional Buddhist training with transforming psychological and social conditioning and unresolved material suggests the contours of a contemporary path of awakening. We then identify some of the main areas of the contemporary “shadow,” of unconscious, unresolved conditioning and developmental wounds, such as anger, fear, death, shame, conflict, trauma, grief, sexuality, and so on. We then give a “map” of four stages in the transformation of the shadow (particularly in a meditative context), starting with finding ways to access the shadow, then learning to be with and explore the shadow, then transforming the shadow, and then integrating the shadow work with daily life.

A talk giving a number of ways to approach this time of "sheltering-in-place" in terms of perspectives, intentions, core practices, and skillful actions, seeing the crisis as a great opportunity as well as a challenge.

Questions and responses, as well as suggestions and shared insights from the group.

After a brief review of some of the suggested ways to practice with the pandemic given last week, we explore two key capacities for our times: Compassion and equanimity. We look into the key aspects of compassion and equanimity and also how to cultivate them. For each of the two qualities, we also have songs inspired by and inspiring the qualities, from Eve Decker. A period of discussion, including questions and responses, concludes the session.

We begin with some remembering of our current context of crisis, and the possibility of having major learning and transformation come out of this time—personally, relationally, and collectively—rather than simply going back to the old “normal.” Then we continue to explore the different dimensions of awakening from our habits and conditioning, here looking at what may be the most central dimension—transforming dukkha (or “reactivity”—compulsively grasping after the pleasant, pushing away the unpleasant); the Buddha said once, “I teach dukkha and the end of dukkha.” We examine: (1) the nature of dukkha or reactivity, grounding in the core teachings of Dependent Origination and the Two Arrows; (2) the nature of non-reactivity, or freedom or liberation or responsiveness; and (3) how to practice to transform reactivity, identifying six ways of practicing, and focusing here on the first four.

We first review the main themes from last time: (1) the nature of reactivity, and dukkha as reactivity in the Buddha's teachings, (2) the nature of awakening and freedom as liberation from reactivity, and (3) four main ways to practice with reactivity. We then look more deeply, noticing that very commonly reactivity is mixed with insight, discernment, intelligence, or something important or valuable, as when I become reactive when someone doesn't keep an agreement, or at social injustice. We explore how to transform reactivity by separating out what is valuable from the reactivity, in a number of ways, so that we can keep the insight or intelligence, and use it as the basis for wise, compassionate action. We close the talk with Eve Decker singing, "Simple Truth," about skillful ways to work with reactive self-judgment, and then have a period of discussion, including questions.

After a review of our last two sessions exploring the nature of dukkha as reactivity and how to practice to transform reactivity, in the context of the Buddha's teachings of Dependent Origination and the Two Arrows, we explore a third aspect of practice. Some of our experiences of reactivity, particularly those in which there are repetitive and habitual patterns, sometimes open up to reveal old and relatively unconscious material, part of our "ignorance," giving us the chance to access and transform such material. This can occur, for example, when there is trauma, or when there are limiting beliefs originating from childhood (or sometimes later) related to psychological and/or social conditioning. A general model is given of four steps in the transformation of such material.

We open up five perspectives, the first three of which have more to do with understanding and the last two of which have more to do with practice and action. The five perspectives are: (1) remembering the Buddha's elimination of caste within his community; (2) understanding how greed, hatred (including racism), and delusion are not just personal but are also institutionalized; (3) understanding through looking at US history how race is a construction (with terrible consequences)-- both initially in the 17th century and later, commonly linked with divide-and-conquer strategies by those with economic and political power; (4) how our ethical practice calls us not just not to harm in our personal actions, but also not to let harm be done by others; and (5) the identification of different dimensions of transformative practice. The talk is followed by discussion.

Traditional Buddhist training occurs through development in wisdom, ethics, and meditation. We use this model to help us to understand Buddhist practice that aims to transform racism. We start by reviewing briefly the first three perspectives offered in the previous week, which fall under training in wisdom. Then we look at how ethical practice and in particular the practice of non-harming can be the basis for action, based on an understanding of ethical practice as guiding both one's personal behavior and one's responses to harm in one's communities and society. Lastly, we explore meditative training and how in particular mindfulness and compassion play central roles in the transformation of racism.

Our current crises present both challenges and opportunities. We look at three main ways to deepen our practice at this time, focusing on (1) formal practice; (2) more "informal" (or "daily life" practice); and (3) our work, service, and/or activism. For each of these areas, a number of suggestions are made, inviting the listener to discern the one or two or three ways that most resonate and connect with one's own edge of learning.

We begin with a brief review of the previous week's talk and discussion, in which we explored a number of ways to deepen (1) our formal practice; (2) our informal (daily life) practice; and (3) our service, work, and/or activism as practice. This exploration points to a broadened sense of practice. We then examine in some depth three inter-related foundational areas for deepening practice in all three areas: (1) developing mindfulness of the body; (2) working to transform reactivity (here as a translation of "dukkha"), including as it manifests in challenging or difficult experiences; and (3) pausing and setting intentions. Our discussion particularly goes into being skillful with challenging experiences.

After a brief review of what we've explored in the last two sessions, in terms of ways of deepening daily life practice in terms of formal practice, informal practice, and one's work, service, and/or activism, we go more deeply into two areas. We look at how to practice with exploring and seeing intentions, and some ways to make connections between formal and informal practice--in the flow of daily life. The talk has a few references to the life of Rep. John Lewis, the civil rights activist and Congressperson, who died on July 17, 2020, and is followed by discussion..

We start with a brief review of the three previous talks on deepening practice during the pandemic (and other crises), including clarifying three broad areas of practice: Formal meditation practice, daily life practice, and work, service, and/or activism as practice. In this session, we explore the foundations of Wise Speech as practice, mentioning three foundations. The first two include (1) the ethical guidelines given by the Buddha regarding skillful speech, and (2) developing presence and mindfulness during speech (including listening). We focus most of the time on the third foundation of cultivating empathic connection with another, clarifying the difference between empathy and compassion, giving some of the findings of studies in neuroscience about empathy, and examining what blocks empathy. We then work with a simple (yet powerful) empathy practice of tuning into (1) emotions, and (2) what matters, and move into a period of discussion.

After a brief review of the previous talks in this series, and a clarification of the different dimensions of our practice, we continue to explore the foundation given last time--empathy practice and the intention to understand and connect with another. We work with two brief exercises which point to ways of practicing empathy. Then we examine the four guidelines for wise or skillful speech given by the Buddha--for our speech and communication to be truthful, helpful, kind and loving (even when saying difficult things), and timely.

After reviewing three foundations of Wise Speech--the four ethical guidelines for skillful speech, presence and mindfulness during speech, and the practice of empathy--we explore, on the basis of these foundations, how to be skillful during difficult or challenging situations of speech and communication, whether involving two individuals, a group, or a larger society. We identify eight perspectives, practices, and capacities that support skillful speech during such difficult situations.

After a brief review of the foundations of wise speech and the eight guidelines for skillful speech when there are difficult or challenging situations, we explore the connection of inner practices with such situations. We look at two dimensions of such practice: (1) looking at and transforming conditioning that makes it hard to engage in such situations, such as related to negative views about conflict and anger, and discerning when there is spiritual bypassing in relationship to difficulties; and (2) bringing mindfulness, inquiry, and investigation to difficult emotions such as anger, fear, sadness, etc.,and to thoughts and narratives (especially generated by the judgmental mind). We will continue this exploration, including of difficult body states, next time..

We review eight important capacities that help us to be skillful in difficult and challenging situations involving speech and communication. We then continue to explore how we might combine more "inner" and more "outer" responses, here focusing especially on "inner work" with difficult emotions (we look at working with anger and fear), thoughts and narratives (we look particularly at those connected with the judgmental mind), and body states. A discussion follows the talk.

We focus, in the context of difficult or challenging communication, on the integration of individual, inner practice and skillful speaking. After a review of eight general guidelines for skillful speech and how we do inner practice related to, but separate from, such challenging communication, we look at ways to bring inner practice in speaking and relating. We also focus on several more "outer" skillful ways of speaking to bring about mutual understanding, including using relatively neutral observations free of interpretations, and cultivating the practice of empathy. We then look at how to integrate more inner and more outer dimensions of practice in the context of several challenging situations.

The morning after Election Day in the U.S., with the result in the Presidential election still uncertain, we explore a number of ways of practicing--in both a more inner and a more outer way. Participants, who include several from outside the U.S., share some of what they are experiencing, and we explore several ways of working with challenging emotions, thoughts, and body-states. We emphasize the importance of compassion for self and others, empathy--including across lines of difference, working with one's own views, participation in a community, and connection with traditions and approaches--such as that of the bodhisattva--that give one resources for the "long haul." Eve Decker brings in a vital further resource--song--three times during the session, with "Sending You Light," "We Who Believe in Freedom," and the dedication of merit from the Chinese Pure Land tradition.

Practicing with one's views or opinions or beliefs is central both to traditional Buddhist practice and to what is needed in a society polarized by views; it is also central to relationships and skillful communication, especially in difficult or conflictual situations. We establish in this session a foundation for such practice, by identifying both the core teachings on views by the Buddha and three basic ways of practicing with views. We explore the core teachings on views especially by looking at five key passages from the Buddha's discourses, getting a sense of how attachment to views can be problematic. We also identify three ways of practicing with views: (1) becoming mindful of one's views, (2) inquiring into one's views when one notices an opposition with the views of others, and (3) listening and developing empathy in relationship to the views of others. After the talk, we discuss together many questions and points related to these teachings and practices.

The Buddha famously said, “I have dukkha and the end of dukkha.” Yet it can be confusing to know what the Buddha might have meant. One reason for the confusion is that there are multiple accounts of dukkha in the discourses; we explore four of them, finding that, for the first three, it doesn't make sense to speak of the "the end of dukkha." Only for the fourth sense of dukkha, which we find both in the teaching of the Two Arrows (or Darts) and in the teaching of Dependent Origination does "the end of dukkha" make sense. On this basis, we then explore the nature of dukkha, interpreted especially as reactivity, which we find in two forms--grasping and pushing away. We lastly explore eight core ways of practicing with dukkha.

We continue to explore the important, complex, and often challenging theme of practicing with views (or beliefs)--a central theme of individual practice and a vital area in the contemporary collective context. We first review the teachings of the Buddha on views, mentioning several key texts in which it's clear that he takes a highly pragmatic approach to views; views are helpful if they are conducive to awakening and traditional Indian metaphysical views are both not helpful and not ultimately resolvable in terms of their validity. An approach to views is unskillful if based on reactivity, on grasping or fixating, on the one hand, or pushing away in aversion, on the other. We also explore how many social views are the result of manipulation and control, as in propaganda and the social construction, often for reasons of manipulation, of many of our most central concepts and views. In the last part of the talk, we explore several ways of practicing with views, including (1) developing mindfulness of views, (2) inquiring into fixed views (we outline a number of methods), and (3) cultivating listening and empathy. The talk is followed by discussion, with comments and questions.

We review some of what we've covered in previous sessions, including the Buddha's teachings on views, the core of the problem being reactivity (grasping and pushing away) in relationship to views--not views themselves, and three ways of practicing with views. We then introduce one of the three forms of deeper inquiry into views mentioned, the approach of Nagjarjuna (c. 150-250 C.E.), the "second Buddha." Nagarjuna demonstrated a method of showing how any reactively-held views, including Buddhist views, leads to contradictions and absurdity.

At this time of transition, for the earth in the Northern Hemisphere, for many of us in the New Year, and for the U.S., in which clarity of intentions is so important, we explore two types of intentions: (1) aspiration or being guided by one's deeper values and intentions, sometimes taking the form of vows; and (2) moment-to-moment intentions. We are especially interested in connecting the two types of intentions. A focus on moment-to-moment intentions (cetana) helps us with wise action and practice moment-to-moment, seeing which intentions are skillful and which are not (including implicit or even unconscious tendencies linked with habitual energies). We look a number of ways of practicing with intentions both in our formal and our informal practice. We close with a short writing exercise bringing out our core intentions and next steps for the coming period, and then have a period of discussion and sharing.

After a review of the January 6 session on practicing with intentions in individual formal and daily life practice, and on Inauguration Day, we explore practicing in more community, social, and collective settings. In this context, we point to the importance of combining i"inner" and "outer" practice, and to two possible inspirations: (1)the figure of the bodhisattva who combines awakening and helping others, and (2) the life and work of Dr. Martin Luther King, Jr., a kind of bodhisattva. On this basis, there is a short period in which those present are asked to write their own intentions and/or vows to guide their responses to the current needs and crises of our world. Some share their writing!

We explore the nature of doing and not-doing, first in dharma practice generally. The Buddha’s teachings seem full of exhortations to diligence, mindfulness, and skillful effort and doing. Yet there also is a clear place for not-doing—for example, in letting go and in cultivating mindful receptivity to experience. We can also see how being a “doer” is so central to many of our identities, whether in our roles or work or even our meditation. Given these dimensions of doing and not-doing, we suggest a number of ways to inquire into and respond to our patterns and habits related to doing and not-doing, both in meditation and daily life.

We briefly review the main themes from last week, including the importance of "doing" and effort in the teachings and practices of the Buddha, the importance also of "not-doing" (through letting go and cultivating receptive mindfulness), and elements of our conditioning to be a "doer." We go in more detail into this conditioning, pointing to ways of practicing and inquiring. Then, finally, we explore how there is an advanced way of being in which doing comes, so to speak, out of non-doing; we look at this in terms of the teachings of Lao-Tzu, Chuang-Tzu, and Dzogchen. We close with a kind of developmental model of the stages of inquiry into the doer.

We start with a brief review of what we’ve explored in the last two sessions on this theme, including the importance of both doing and not-doing in Buddhist practice and the nature of identification with the “doer” (and the related themes of self, time, and the future). We then go into more depth inquiring into the nature of the “doer,” including a brief guided meditation looking into the experience of “doing” and opening to not-doing in meditation. We lastly further investigate traditions (Jewish, Christian, Taoist, and Buddhist) that point to the importance of a doing coming out of not-doing, and ways that we can experience and explore this doing coming out of not-doing in daily life, including in the experiences of creativity in art and music, and being “in the zone” in sports.

About a 30-minute guided meditation emphasizing the balance of more active "doing" and more receptive awareness (a kind of "not-doing") in meditation. We start with intentions and then settling of attention and awareness, followed by opening up to what is predominant, integrating both more active and more receptive dimensions of practice. This session is followed by a talk on the theme of doing and not-doing in meditation and daily life, and a second guided meditation, which goes more deeply into not-doing.

We review briefly the basic perspectives that we've explore in preceding sessions: the importance of active "doing" in meditation and daily life, the importance as well as receptivity and "not-doing" in meditation and daily life, and ways in which to inquire into our more fixed identity as a "doer." We then look at two broad perspectives on a doing coming out of a deep not-doing: (1) in "flow" experiences and the experiences of "experts" in a given area, with examples from art, music, sports, and everyday life; and (2) in spiritual traditions, with a particular emphasis on Taoist and Buddhist sources. Then there is a second guided meditation, about 20 minutes long, and beginning at 35:55, grounded in the earlier guided meditation before the talk, in which we explore a progressive letting-go of both more gross and more subtle dimensions of meditative doing, opening up to a deeper non-doing, which can be the basis for the "doing coming out of a deep not-doing" we explored in the talk. Finally, we have open discussion.

A thirty-minute or so guided meditation, lightly guided, with three successive instructions: (1) to set intentions in light of whether one needs in general to emphasize "doing" more or less, and then to focus initially on settling, connecting with the primary object and noticing when one is distracted; (2) to emphasize receptivity as a dimension of not-doing in being with what is predominant, after an initial period of settling; and (3) opening to a kind of "choiceless awareness," simply noticing what is occurring moment by moment.

We briefly review the main themes of our practice in the last sessions: The importance of "doing" and skillful effort in our formal practice and in our daily lives; the parallel importance of "not-doing" (particularly receptivity) in these areas; some ways to inquire into the nature of our identities as "doers"; some ways of bringing these practices into daily life; the experience of "flow" and being an "expert" in a given area as pointing to a kind of "doing" coming out of a deep not-doing; and the theme of not-doing in Taoist tradition (emphasizing the work of Chuang Tzu) and Buddhist tradition. We suggest that all of practice points toward this deep non-doing as an expression of awakening. We then explore this territory in a 20-minute guided meditation, followed by discussion.

Our practice points toward a deep kind of faith (or confidence or trust) that is possible, in which there is faith both in our unique being and in our connection to being itself. We explore how we develop such faith, starting with a brief account of how faith (saddha) is understood in the teachings of the Buddha, and then exploring how faith is developed at different stages of our practice, particularly beginning and intermediate.

We continue to explore the nature of faith (or confidence or trust), how it is developed, and the challenges that arise. We look at the traditional teachings on faith (or saddha) in several contexts, and examine how faith or confidence develops in our practice and in our lives We particularly look at some of the challenges that arise, both in the everyday experience of the Eight Worldly Winds, and in more protracted experiences of something like the "Dark Night of the Soul." The last part of the talk points to what mature faith, confidence, and trust look like, a kind of faith in our own depths and in our own deep resting in the nature of things. We then have a period of discussion and sharing.

We inquire into doing and not-doing in five ways: (1) identifying the importance of a number of different kinds of "doing" and skillful effort in meditation; (2) pointing also to the centrality of a kind of not-doing (or letting go of doing) and receptivity in meditation; (3) the importance of investigating the "doer" and one's identity as a doer, in a number of different ways, in meditation and daily life; (4) the vision of a doing that comes out of being, that comes out of a deep not-doing, a vision that we find in different spiritual traditions--here we mention ways that this vision is found in Jewish, Christian, Taoist, and Buddhist traditions; and (5) how we explore and cultivate this doing coming out of a deep not-doing in daily life, in "flow experiences," in activities in which we are deeply grounded, and in such areas as sports, music, art, and dance.

A year after the massive demonstrations in the US following the killing of George Floyd, we reflect on different aspects of the integration of Buddhist practice and transforming racism, identifying nine key themes.

In an important sense, daily life practice is central and vital; it is where we live! Yet at times in the non-monastic Insight Meditation approach as it's developed in the West, such practice has been somewhat marginalized, with retreat practice and formal meditation practice at the center. We explore first the challenging context of daily life practice for many Western practitioners, including not just such a lack of sustained emphasis on daily life practice, but also the challenges of living in what is often a very busy, "mental" culture and society. We then look at a number of ways to bring more awareness into daily life, inviting the listener to see what one or two ways of practicing might be emphasized in the next period of time. We give a more in-depth focus on one very central way of bringing more awareness into daily life--developing mindfulness of the body. We offer a number of different practices that support such mindfulness of the body.

In this guided meditation, we start with about 10 minutes of settling. We then attend to when there is a moderate or greater pleasant or unpleasant feeling-tone, bringing some investigation as to what occurs in ones' experience. Toward the end of the guided meditation, there's an invitation to track for any moment of reactivity (grasping onto the pleasant in some way, or pushing away the unpleasant).