Remembering the teaching about there being 84,000 "Dharma Doors," we explore a number of such "doorways to awakening." The interest is especially in inviting us each to have a sense of what at the current time brings one's practice alive, identifying one's "edge of current learning." This may be to identify a current challenge or difficulty and approach it as part of one's practice, and/or to emphasize a dimension of formal and/or informal practice that brings interest, joy, and aliveness.

Like the waves of the ocean, the breath rises and falls. Bring loving awareness to the breath. Shift your attention from the breath to all the sensations in your body. With mindful loving awareness, notice the whole field of sensations. If there are areas of pain or stiffness, bow to them and hold them with kindness. Hold them as you would a child who is going through a hard time. Notice how this kind loving awareness allows for the tension and knots to soften in their own way. Now as an expression of gratitude, say thank you to your own body for caring so much, for holding so much as you move through the days and nights. Tell your body, “I’m ok just now—you can relax. You can rest.” Now bring your attention to your heart that carries so much. Notice all that your heart has been holding: longings, fear, love, worry, frustration, excitement, sadness, appreciation, doubt, deep love. Say thank you to your heart for caring so much, for trying to help and protect you. Tell your heart, “I’m ok just now—you can relax. You can rest.” Let your heart be at ease. Now bring your attention to your mind that produces a stream of thoughts, images, pictures, plans, memories, ideas. Feel the energy of the mind, creative, sometimes obsessed, analyzing, exploring, opening. Say thank you for working so hard to take care of you, to protect you. Tell your mind, “I’m ok just now—you can relax. You can rest.” Notice that you’re not your body, feelings, thoughts. You are the loving witness, you are consciousness itself. You are the loving awareness that acknowledges the body, heart and mind. Relax into loving awareness. You are the silent, vast witness to it all.

Gratitude is a gracious acknowledgment of all that sustains us, a bow to our blessings, great and small. Gratitude is the confidence in life itself. In it, we feel how the same force that pushes grass through cracks in the sidewalk invigorates our own life. Gratitude does not envy or compare. Gratitude receives in wonder the myriad offerings of rain and sunlight, the care that supports every single life.

After we set the context of the holiday of Thanksgiving, including Native perspectives, we explore the inter-related qualities of generosity and gratitude. Gratitude is especially in relationship to acknowledging the generosity of others, and of life. We clarify a number of ways to cultivate these two qualities. The talk integrates some discussion and is followed by a longer period of discussion.

Our practice aims at awakening (and awakened beings help others awaken). We review briefly the nature of awakening for the Buddha and later Buddhist traditions, and the centrality of the teaching of the Seven Factors of Awakening. We then explore the two foundational factors--mindfulness and equanimity--identifying their core qualities, as well as how to practice to cultivate each of these factors, both in formal meditation and in the movement of daily life. There is a talk and then discussion.

Release whatever wants to be let go of in this moment. Let yourself become loving awareness itself. Feel yourself relax with each breath. You can nourish, connect, and come to rest. As you feel the breath come and go, there will likely be a stream of thoughts. Bow to your thoughts and say to yourself, “I love it when they come, and I love it when they go.” You can rest here and now in the reality of the present.

When we sit quietly and face the stillness, we start the feel the grief that we carry—and the immense beauty of life. When we get quiet we can see in a new way. Make of yourself a light. It’s never too late to start over and set an intention of the heart. It could be as simple as “I vow to be kind.” By aligning our dedication with our highest intention, we chart the course of our whole being. Then no matter how hard the voyage and how big the setbacks, we know where we are headed.

After some basic instructions in settling with an anchor, and on being with and seeing clearly what's predominant when somewhat settled, we can also explore several instructions for bringing inquiry (or investigation) into practice, through (1) asking what is present right now; (2) exploring with mindfulness an experience that has some duration, asking, "What's going on in the body? . . . What emotion is there and how does it change? . . . What's the narrative or storyline"; and (3) examining the memory of a challenging experience, and inquiring into what is present in re-living that experience.

Inquiry is one of the Seven Factors of Awakening, and can be a crucial factor in our practice, leading to greater energy, interest, and learning. Yet we may believe that meditation should be about "not thinking." We explore how we need to be able to not be ruled by thinking; this can make it possible then to use thinking and question fruitfully in inquiry. In the talk, we outline five modes of inquiry, going into depth on two of them: (1) bringing inquiry into our mindfulness practice in several ways, and (2) listening deeply, particularly through the body and emotions (in the "dropping down practice") when there are repetitive thoughts and narratives. After the talk, there is discussion.

After a period of settling, we work with two main forms of inquiry or investigation (one of the Seven Factors of Awakening). The first is inquiry through mindfulness when an experience has some duration: Asking what's happening and exploring what's going in the body, the emotions, and the story-line or narrative. The second is inquiry through working with a teaching. Here we work with a simple teaching, coming from the Four Noble Truths: "If there's suffering (or struggle), where's the attachment (or fixed idea, etc.)?" We explore these in formal meditation; they can also be applied in the flow of daily life.

In this second exploration of the nature of inquiry or investigation, we first review some of what was covered in the first talk. We situate inquiry or investigation within the teaching of the Seven Factors of Awakening, as one of the three "energizing" factors. After outlining five modes of inquiry and reviewing the first two--inquiring with mindfulness and deep listening--covered last time, we explore a third mode of inquiry--using a teaching to guide one's practice--pointing to using several possible teachings as examples. We then focus on a fourth mode--radical questioning--giving several examples. We end with a period of discussion and dialogue.

A 35-minute or so guided meditation in the manner of Thich Nhat Hanh (connected with the talk honoring Thich Nhat Hanh). The guided meditation is mostly silent, with three short periods of guidance, using these words: (1) Breathing in, I know I am breathing in. Breathing out, I know I am breathing out. Breathing in, I calm myself. Breathing out, I feel at ease. (2) Breathing in, I calm body and mind. Breathing out, I smile. Dwelling in the present moment I know this is the only moment. Bring body and mind back to the present moment. So that you do not miss the appointment with life. (3) Breathing in, I see myself as a flower. Breathing out, I feel fresh. Breathing in, I see myself as a mountain. Breathing out, I feel solid. Breathing in, I see myself as still water. Breathing out, I reflect all that is. Breathing in, I see myself as space. Breathing out, I feel free.

There is weaving together in the talk of several areas, including (1) Donald's stories of his encounters with and learning from Thich Nhat Hanh, starting in 1987; (2) the life story of Thich Nhat (1926-2022); and (3) exploring Thich Nhat Hanh's core teachings, including his teachings about "interbeing," engaged Buddhism, mindfulness, and "being peace." There is a slide show of Thich Nhat Hanh's life shown during the talk available as a pdf file. The talk is followed by the first 3 minutes and 19 seconds of a video of Thich Nhah Hanh talking about "War and Peace Within" (https://www.youtube.com/watch?v=Pk1jpeo3w6U) and a period of discussion.

Yassir Chadly, a long-time friend of Donald's who is a Sufi teacher, musician, and former Olympic swimmer, originally from Morocco, is in dialogue with Donald, and then, during the last part of the session, with the whole group. We explore Yassir's background, the three main levels of practice in Sufism, practicing in Sufism with what arises in the heart, parallels between Sufi and Buddhist practice, how to make sense of how and why some act negatively in the name of a religion (we discuss Islam and Buddhism), the unity of traditions in their deep mystical expressions, and the need to work together across traditions in our current world.

Tonight I had planned to talk about Thich Nhat Hanh, the great and wise Zen master and teacher who died recently at age 95. But it seems critical to also acknowledge the grief of the war in Ukraine. As it says in the Buddhist teachings (and in other wisdom teachings), in this world, hatred never ceases by hatred, but by love alone is healed. There has to be a better game than war for human beings. We have to look at the war within ourselves as well. Thich Nhat Hanh’s instruction was to stop—stop making enemies. Make prayers. Make blessings. This is our moral task.

May your struggles and sorrows be eased. May you hold yourself in great compassion. May you be safe and protected. May your heart be at peace. May your life be at peace.