Reflections on death and grieving.

Seeing how we can change our internal experience through the ways we attend and relate to them. Is this available in the whole of our life? A session in Gaia House's Online Dharma Hall: meditation, reflection, with answers to questions (questions not recorded, but referred to).

Mettā for another and oneself, expanding to all phenomena.

An exploration of thoughts that lead towards and away from non-harming and compassion; short guided practice; further silent practice.

Obstacles to uncovering mettā; ways of responding to obstacles; supportive pathways in leaning towards mettā.

A talk and Q&A at Wat Marp Jan on the occasion of Ajahn Anan's birthday. Q&A starts: 35:18 Q1 May I know how can one start to train patient endurance? If one does not have any virtue, [does it mean] one cannot practice patient endurance? 39:48 Q2 Virtues mean high moral standards. How can one develop virtues? 43:33 Q3 How can I start to integrate meditation practice in my daily life when I feel I am still a slave to my cravings and often fall into their control and indulge in them? 46:50 Q4 How can I apply metta to myself and others and really mean it, when it comes to practicing in the sangha community. There is a difficult member in the sangha and saying may he or she be well is not working at least in my case it seems. Any advice please? 55:12 Q5 How do we train to rejoice in others' good fortune when we are having a bad time in our life? 57:52 Q6 What is your advice on doubt regarding which tradition to follow? 1:01:39 Q7 You spoke about developing equanimity [towards dukkha]. How can we practice this if the dukkha is overwhelming and we just want to escape the pain? 1:04:36 Q8 If I am unable to control my craving for food, does it mean I do not have virtue? I find myself gobbling down food and then it is never enough. I always tell myself it will be the last time but the cycle repeats tomorrow. 1:07:12 Q9 Could you give more detail about how to make an aspiration for one's next life? [example given]

Opening to a field of friendliness; vagus nerve soothing practice; warmth towards another being and oneself.

Intention is present in every experience, response or action. Cultivating Right Intention in the context of contemporary society can often seem self-indulgent. The constant demands of being a householder can also over shadow intention and make it harder to recognize the expectations, assumptions, desires, beliefs, and/or energy (in other words- the intentions) behind our actions. Intention is part of the unconditional and thus, a necessary aspect of awakening.

Deep listening expresses the purity and presence of our true nature. This meditation guides us to come into a state of listening that is spacious, receptive and profoundly wakeful and present. We close with the poem “lost” by David Wagoner.

Listening deeply is the gateway to realizing connection. It’s what allows us to move through life with a wise, loving and healing presence. These two talks explore our blocks to true listening, and offer teachings and practices that can directly cultivate this invaluable capacity.

Encouraging ourselves after the first day of the retreat; an introduction to the hindrances.

Donald shares some of the main themes of his experiences from a four-week retreat that finished four days before the talk. The talk focuses on one of the themes from the retreat--how there is an awakening process and yet how there remain habitual tendencies and times of greed, hatred, and delusion. How do we understand the relationship between seeing our "true nature" to be love and wisdom, and the fact that habitual tendencies appear frequently? We explore this theme in a few ways. We look at some of the understandings and stories in different religious traditions of something like this dynamic: How can there be "evil" when there is an all-powerful and all-good God? What accounts for this dichotomy? How are nirvana and samsara related? What guidelines and suggestions help us to practice so as to hold the aspiration to awaken and keep practicing with the acknowledgement of our habitual tendencies? Seven practice suggestions are given (see the attached file).