Includes meditation, dharma talk & some discussion.

We begin by identifying the importance of developing skillful practice with differences and conflicts, whether inner conflicts or interpersonal conflicts or group or organizational conflicts or social or international conflicts. The claim is that the general principles and practices are fundamentally the same, even as the practices take different forms when there are more complexities. We first give a definition of "conflict" as a difference of values, goals, or strategies, and as not necessarily involving hostility or aggression. This definition may help to go against the prevalence of negative conditioning about conflicts; we look at a number of reasons why bringing our practice to conflicts is commonly difficult. For the rest of the talk, we examine four more "inner" foundations of skillful practice with conflict: examining our own conditioning; working with the core relevant teachings of the Buddha, particularly about the nature of reactivity (as in the teaching of the Two Arrows); practicing with difficult emotions, body states, and thoughts; and bringing in the heart practices. After the talk, there is a discussion.

We start by reviewing last week's initial account of the foundations for practicing with differences and conflicts, first giving a definition of "conflict" as a difference of values, goals, or strategies, and not necessarily involving hostility or aggression. We also look again briefly at the multiple reasons why bringing our practice to conflicts is often difficult, and then review the more "inner" four foundations of skillful practice with conflict. We then bring in three further foundations which are more "outer": developing guidelines and agreements, especially in groups or organizations, but also with individuals; clarifying a vision of a "win-win" or "both-and" approach to conflicts that meet the underlying interests or needs of all concerned; and developing empathy. After the talk, there is a discussion.

Includes meditation & dharma talk (Group Q/A has been removed)

We start by reviewing briefly the two times' accounts of the foundations for practicing with differences and conflicts, first giving a definition of "conflict" as a difference of values, goals, or strategies, and not necessarily involving hostility or aggression. There's an invitation to focus on a conflict in one's life that is in the moderate range of difficulty, and bring this to mind as we work with ten foundations of skillful practice with conflict. We look again briefly at the multiple reasons why bringing our practice to conflicts is often difficult, and then review the more "inner" four foundations of skillful practice with conflict (1-4). We then bring in six further foundations which are more "outer," including (5) developing guidelines and agreements, especially in groups or organizations, but also with individuals; (6) clarifying a vision of a "win-win" or "both-and" approach to conflicts that meet the underlying interests or needs of all concerned; and (7) developing empathy. We offer two brief empathy practices, including one done in the context of one's own conflict. Three further foundations are offered: (8) grounding in Buddhist ethics, particularly the precepts and the understanding that one should bring care and kindness to all, and that all have Buddha Nature; (9) skillful speech (part of ethical training); and (10) the bringing of these ethical dimensions into collective life, through nonviolent action and the concept, in Dr. King's work, of the beloved community. After the talk, there is a discussion.

We begin with a brief review of the framework of ten foundations for practicing with differences and conflicts (defining conflicts as differences of goals, values, views, strategies, etc. and not necessarily involving hostility or aggression). Then we apply the ten foundations as guides for seeing how we can bring our practice (both more "inner" and more "outer") to the seemingly complex and intractable conflict of Israel/Palestine. After the talk, there is discussion of a number of areas and questions.

Stephen Fulder, the founder and senior teacher of Tovana (the Israel Insight Society), is in conversation with Donald Rothberg. We hold the understanding of "crisis" broadly, remembering that we are in the midst of multiple crises, while giving more attention to Israel/Palestine. Such crises are a major challenge to our dharma practice. In this context, we explore a number of different themes, including bringing our practice to difficult experiences that often arise in a crisis, such as fear, emotional pain, reactivity, numbness, and the presence of repetitive negative narratives and views. We also identify, during the conversation, a number of resources, including qualities of compassion, empathy, equanimity, and the importance of finding a "refuge"and deep support in different ways. The conversation is followed by discussion, and a closing guided meditation. [During the conversation, we see a short (3:28) video of Tovana teachers speaking a sentence each about the current crisis, in Hebrew, with English sub-titles. The video can be seen at https://youtu.be/NqKoCm2TMhA?feature=shared.]

We begin with the basic instruction in metta (lovingkindness) practice, using the silent repetition of phrases. Then we move to a period of mindfulness practice, followed by metta practice, where the metta is most accessible, followed by an invitation to return to mindfulness practice, integrated with the energy and intentions of metta practice.

We often hear that the heart of the teachings and practice is to connect wisdom and compassion, clear seeing and the kind heart, developing what Jack Kornfield calls the "wise heart." Yet such a connection or integration can be challenging in several ways. First of all, we have major conditioning in modern Western culture to separate the "mind" and the "heart" (or emotions), as well as the body. Also we find tendencies in the Theravada tradition to see Metta practice as separate from Insight practice, as in the way that Buddhaghosa in the influential text, the Visuddhimagga, lists Metta practice as a form of Concentration practice, and in some of the ways that Metta is taught as a complement to insight practice in the West. In this talk, we begin to explore what it might look like to integrate more fully Metta and wisdom, mindfulness, and insight, both in formal practice and daily life. The talk is followed by discussion.

We begin with about 10 minutes of settling with our mindfulness (or another) practice. This is followed by about 5 minutes of practicing metta where it flows as easily as possible, and then by a guided practice in radiating metta, extended to radiating in a boundless way. We then return to a brief way of practicing radiating metta without visualization, followed by returning to mindfulness, infused with metta.

We continue to explore how we might practice metta (and other heart practices) in a way integrated with mindfulness, wisdom, and insight, building on last week's session. We begin looking at some of the ways historically and culturally that the "mind" and "reason" have been separated from emotion, dating from Plato and the Greeks, and continued in the modern world with the understanding of reason and science as separate from emotion (and the body). This has been a major part of our social and cultural conditioning, evident in how mainstream education occurs, and also linked with gender conditioning. We also examine how, dating from Buddhaghosa's text, the Visuddhimagga (The Path of Purification), from the 5th century, metta and compassion has been labeled as practices leading to concentration, and not as linked directly with wisdom and awakening. This has been the basis for the 20th century Burmese approaches to metta and mindfulness, which have been the main influences in the West. However, when we look to the Buddha's actual teachings, as well as later Mahayana and Vajrayana teachings, we find much more of a connection between metta, compassion, and wisdom. We can see this in a number of texts which we explore, including ones in which the heart practices are seen as leading directly to wisdom, and development in awakening. In the last part of the talk, we explore ways that we can, in our formal and informal practices, integrate metta and wisdom. The talk is followed by discussion.

We frame the session in terms of there being three main inter-related aims of our practice: (1) developing wisdom and insight, (2) cultivating the kind heart and compassion, and (3) acting skillfully and ethically in all the parts of our life. In this context, it's interesting that having insight can still be connected with reactivity; it's possible to be both "right" and see something clearly, and be obnoxious. We look at one major way in which insight can be enmeshed with reactivity--what I call "the judgmental mind." We first clarify how "judgment" in English is ambiguous, sometimes meaning judgmental, sometimes meaning discerning without reactivity. The judgmental mind combines typically some kind of noticing, insight, observation, etc. with reactivity, and the key to transforming the judgmental mind is to work through the reactivity, using multiple tools. The last part of the talk outlines our major tools for transforming the judgmental mind, and invites next week's practice. We then have a discussion.

After a period of settling and general mindfulness practice, we invite noticing and being with any expressions of the judgmental mind (here called "judgments") if they occur. In the second part of the guided meditation, there is also a more direct investigation of a selected judgment, exploring it at the levels of body, emotions, and thought, and seeing whether any underlying painful or difficult experience can be noticed. We close with a brief three-part self-compassion practice (from Kristin Neff).

We begin by reviewing some and expanding last week's introduction to practicing to transform the judgmental mind, including clarifying our language and the way that in English "judgment" can ambiguously mean either an expression of the judgmental mind or a non-judgmental discernment. We identify examples of the judgmental mind, and point to how it can be understood in terms of the sequence of contact to grasping (and pushing away) in the Buddha's teaching on Dependent Origination, how negative judgments (in the sense of the judgmental mind) typically come out of unacknowledged or unprocessed pain. We also point to how our practice with the judgmental mind, as it goes deeper, begins to identify "limiting beliefs," often from childhood, that generate our most chronic judgments. We end the talk with naming a number of ways to practice with the judgmental mind. The talk is followed with discussion.

Following four weeks of Donald's personal retreat, he identifies a number of ways of deepening practice that he experienced and that we might bring into our lives. The invitation is to see what one or two or three ways of deepening resonate and seem to call us to our "next steps." Among the ways of deepening are going on retreats (understood as periods of intensive training), staying in touch with and periodically remembering one's deeper intentions, pausing and stopping regularly, clarifying priorities, the importance of working with the subtle energy body, opening to non-doing in meditation and daily life, integrating awareness and metta, and finding ways of regularly coming back if stuck, caught in reactivity, or lost in thought. The talk is followed by discussion.

We continue with the main ways of deepening practice identified in the talk from the week before, based on ways of deepening experienced in Donald's March four weeks of retreat. We go into more depth on each of the ten, inviting listeners to choose one or two ways of deepening for the next period of time. The talk is followed by discussion, and there's a downloadable pdf listing the ten ways of deepening practice (see below).

Includes guided meditation, dharmettes, & select moments of group discussion

This talk explores engaging the practice of fierce compassion to meet global martial crises and references the resource “Gaza, Calling for a Dharma Response” offered by the Sacred Justice Coalition.

Includes meditation & dharma talk

At the beginning, there is a short discussion of the nature and importance of cultivating concentration or samadhi, followed by practical meditative guidance at the beginning and during the session.

There are two main forms of meditation as taught by the Buddha: Developing concentration and developing insight. We explore how they go together, the nature of concentration (samadhi), and the different ways of developing samadhi. We also look at some of the typical challenges of developing samadhi, particularly over-active minds, sleepiness and low energy, and over-efforting. Throughout there is an emphasis on finding ways to integrate active effort with ease and relaxation. The talk is followed by discussion.

Includes meditation & dharma talk

After a short overview about the nature of concentration (samadhi), there is basic guidance on cultivating samadhi along with some more advanced instruction in the last third of the guided meditation.

We review some of the main themes from last week's talk on developing concentration (samadhi), including the importance of such practice for the Buddha and his teachings; without samadhi, the Buddha says, there is no freedom. We examine ways of practicing (including outside of formal meditation) and look at some of the factors that indicate a deepening of samadhi (the jhanic factors). We then review the main challenges of developing samadhi, particularly over-active minds, sleepiness and low energy, and over-efforting. We also explore further challenges to the development of samadhi, including working with background thoughts, the ways that more unconscious material can surface in cultivating samadhi, and attachment to concentrated states. The talk is followed by discussion.