Drawing on the story of Pukkusāti meeting the Buddha, this talk explores four core resolves: not neglecting wisdom, protecting the truth, cultivating generosity, and training in peace. With reflections from retreat practice and daily life, the talk invites us to orient the heart again and again toward these qualities as a path of gradual cultivation and inner freedom.

Amma Thanasanti began meditating in 1979 under the guidance of Jack Engler, Ajahn Chah, and Dipa Ma. She spent 28 years as a Buddhist nun, including 20 years in Ajahn Chah monasteries, and has taught internationally since 1996. She is the founder of Awakening Truth (awakeningtruth.org) and developed the Integrated Meditation Program (IMP), an attachment-repair pathway for meditators. Her work integrates classical Buddhist training with contemporary psychology and trauma-informed practice, helping practitioners discern where meditation supports awakening—and where relational wounds and trauma require direct healing. This integration allows the stillness, clarity, and goodness from meditation to become more natural and sustainable. SHINE is a practice Amma developed as a counterpart to the RAIN method by Michelle McDonald and Tara Brach. While RAIN helps us meet difficulty, SHINE supports cultivating positive states—training the nervous system to recognize, sustain, and deepen what's good.The acronym stands for Sense, Hold, Inquire, Nourish, and Enhance. Integrated into the broader Integrated Meditation Program (IMP), SHINE addresses a gap many practitioners experience: we become skilled at observing suffering but less adept at stabilizing ease, joy, and goodness when they arise. In this session, we'll practice SHINE together and explore how cultivating these states helps stillness, clarity, and goodness become more natural and sustainable in daily life.

Mindfulness of feelings plays a crucial role in our daily life and practice. The arising of feelings is beyond our control but mindfulness of them can make a difference between being in bondage and being free from suffering.

Diana and Donald each speak for about 20 minutes. Diana focuses especially on relational metta practice in daily life, including with parenting. Donald speaks of the aspiration, as the great Tibetan teacher Shabkar, emphasizes, on having one’s life and practice be one. He then focuses on the different dimensions of individual metta practice in daily life. The two talks are followed by a period of discussion.

We start with settling for about 8 minutes followed by about the same time with basic mindfulness practice. Then we explore "moderate" experiences of pleasant or unpleasant when they occur, whether a bodily experience, an emotion, or a thought (or a mix), experiencing pleasant or unpleasant and seeing whether there follows wanting (or not wanting) and reactivity (habitual grasping or pushing away). We close with some reflection on what we explored, with an emphasis on skillful aversion: Was some of the not wanting skillful? Unskillful? What do we find in some daily life examples of aversion? This exploration is related to the talk given a short time later.

A look at how Equanimity can be applied to oneself, help in our relationships and support active engagement in a troubled world.

00:23 Q1 How do we define a real state of meditation? Is it merely focus and concentration? Should we do samatha first or vipassana or both combined? 23:39 Q2 During walking meditation do we still observe breathing at the nostrils or radiating metta? 28:17 Q3 Is it okay to use the mantra Budho for walking meditation and during daily life activities? 29:32 Q4 I have committed some mistakes in the past, one which lost me a dear old friend and another one which causes me huge embarrassment every time I think about it. I feel a huge degree of sense of remorse and given the opportunity I would not do it again. What can I do to overcome this?... [and] During meditation my emotions are triggered. Should I come back to the breath or feel the emotion in the body? 37:22 Q5 How can I note intentions especially during meal time? There are so many of them! 40:27 Q6 What's the rationale behind not reading during a retreat? 42:29 Q7 When a person we love is doing harmful things, not correct practice despite your advice, they don't listen, how do I practice dhamma to avoid disappointment and sadness. 44:19 Q8 When it's in meditation my head naturally tilts upward. At this point the connection between the spine and the neck clicks. How to avoid it?

How do we bring our practice to challenging conversations and discussions, including there are major differences in views and positions, whether on spiritual or social-politlcal or daily life matters? This is both a perennial practice question and a particularly important one in the current times. We begin our first of two explorations inviting the participants to explore both their most successful and their most difficult or painful discussions across differences, asking about the qualities present with both. We outline first some current social conditions that make discussions with differences more challenging, while acknowledging that such discussions are at the heart of a healthy democracy. Then we explore several supports for skillful conversations when there are differences, including shared agreements (among individuals or in a group or organization), wise speech practice, the vision of the "beloved community" or universal metta, and a commitment to align means and ends. The talk is followed by discussion.