When external conditions begin to fluctuate and spin at a fast pace, we need to know how to ground and stabilize ourselves internally. This is what the four foundations of mindfulness are pointing towards. Knowing how to establish mindfulness is an empowerment. It creates agency in oneself and allows us to move through challenging situations with strength and integrity.

Short Reflection & Guided Meditation | Earthworm Practice for the Anthropocene III | Online Wednesday-Mornings

We begin by remembering the three core methods of training given by the Buddha (wisdom, meditation, and "ethics"), and their interrelationship. We reflect on how ethics has often been marginalized in Western Buddhism (and at times in Asian Buddhism). We then look in depth at the first lay ethical precept, non-harming, first in terms of the core teachings of the Buddha, and its centrality in the earlier Indian traditions of the Vedas. We examine some of the more "outer" dimensions of practicing non-harming, seeing how, with mindfulness and strong intentions, we can bring non-harming into our daily lives, including in our speech and communication. We then look at the more "inner" dimensions of practicing non-harming, looking in particular at how harming ourselves or others typically comes out of our own pain, so that practicing with pain (and the teaching of the Two Arrows) is central. The talk is followed by discussion.

In this guided meditation, connected to the later talk on "Non-Harming," we begin with about 8 minutes of settling and becoming more present, developing more samadhi (concentration). Then there is a period of lovingkindness (metta) practice, including starting where the lovingkindness flows the easiest and then extending the lovingkindness to many other beings. This is followed by mindfulness practice, with guidance on exploring when there are negative or blaming views of self or another. Finally, we close with several reflection questions related to how there is harming of self and/or others at times in our lives.

In this talk, Shaila Catherine explores right view and addresses the danger of attaching to a position, philosophy, belief, or opinion. Primary sources that inspired this talk include suttas numbered 72 and 74 the Middle Length discourses. By recognizing the problems created by clinging to beliefs and opinions, we choose instead to bring mindfulness to our direct experience and investigate what is actually happening in this present encounter with mind and body. This pragmatic path of mindful investigation leads to liberation.

The difference between the "concentration" of serenity and the concentration of insight. Developed in the frame of the four spheres of existence.

Various ways to connect with the experience of body sitting and body breathing.

Exploring mindfulness of the body in the Satipatthana Sutta. Including how mindfulness of the body interfaces and supports other aspects of the practice.

This dhamma talk, guided meditation, and Q&A was offered on July 26, 2025 for “How do I apply the Dhamma to THIS!?!” 00:28: Meditation 13:42: Dhamma talk 49:05: Q&A

The various aspects upekkha can take in regard to our practice.

Once we have a base of simple connection to breath, body, and our immediate senses, we can explore our driven habits of adding a sense of self to these very simple experiences. As stated in the Bahiya Sutta, in the seeing just let there being the seen, with out adding a sense of "you" to what is being seen. We can compare moments of the day where the the mind isn't entangled in concocting a sense of self versus the mind which is adding a very thick sense of self.

In this brief reflection, Shaila Catherine speaks about the role of patience in meditation practice. We need patience to endure conditions that we cannot control, such as heat and cold, mosquito bites, and unpleasant or wanted perceptions. We need patience to continue to cultivate mindfulness without judging our degree of success. We need patience to trust the spiritual faculties of faith, energy, mindfulness, concentration, and wisdom to gradually mature. We need patience to observe the flow of lived experiences, simply meeting each moment with the interest to know what is being known, and the quality of mind that is knowing it. Patience is worth developing.

Short Reflection & Guided Meditation | Earthworm Practice for the Anthropocene III | Online Wednesday-Mornings

For those new to directing there mindfulness practice towards the experience of self production, there are a few relatively simple practices to expose and let go of the over concoction of a thicker sense of self to life's present time experiences.

This talk occurs five days after Joanna's death at age 96, and two days after Donald attended a wake for Joanna at her home, saying good-bye to her. Donald first met Joanna Macy in 1977, while still a student. When he moved to Berkeley, California in 1988, he helped start a neighborhood daily meditation group of ten households, including that of Joanna and her husband Fran. So he got to know Joanna and Fran as friends and neighbors. In 1991, he first trained in her approach, later called "The Work That Reconnects" and offered this work in different venues. Over the years, they have stayed friends and colleagues, and sometimes taught together. In this talk, Donald gives a sense of the trajectory of Joanna's life and work, showing photos of Joanna spanning her life-time and interspersing stories of training with Joanna and using her practices and perspectives in his own teaching. He focuses in the second part of the talk on the four aspects of the "spiral" of her teaching: (1) starting with gratitude, (2) honoring our pain for the world, (3) seeing with new eyes, and (4) going forth into the world. We close with a brief account of Joanna's wake from two days before the talk, and a video recording from the wake of group singing about the "Great Turning." The talk is followed by discussion and closing intentions. For the slides shown during the talk, see document 318, below.

We begin with a period of settling, developing greater samadhi or concentration, and then move to mindfulness practice, including giving some attention to noticing moderate or a little greater levels of pleasant or unpleasant feeling-tone. When we notice pleasant or unpleasant feeling-tones, is there any tendency toward grasping or pushing away, in habitual or automatic ways? We then explore gratitude as a practice, simply reflecting on ways that we are grateful, first for aspects of our own lives, and then for aspects of the wider world. This is followed by opening with mindfulness to some difficult or painful aspects of our world, whether close to home or farther away, inspired to see and be with what is painful through wisdom and care. We end with a return to mindfulness practice for a short time. (This guided meditation is related to the talk that follows, honoring the life and work of Joanna Macy.)

In this talk, Shaila Catherine encourages meditative investigation and curiosity to know the mind well. The teaching is based on AN 6.131, that instructs meditators to know 6 things (sensual desire, feelings, perceptions, taints, kamma/action, suffering) in 6 ways (the phenomena as it appears, causes/origins, diversity, outcome/effects, cessation, and way leading to cessation).

The 5 Faculties (Indriya) represented as diligence, its coachman, and its 4 horses.