A talk exploring these two hindrances, our relationship to them, and ways to embrace them as parts of our path

We begin with a review of how the Buddha saw "ignorance" of the basic nature of things (not so much of facts or information) as the basic problem of human life; we are as if asleep, caught in dream-like living, and need to "wake up." For the Buddha, we are especially ignorant about impermanence, dukkha (or reactivity--grabbing at the pleasant and pushing away the unpleasant or painful and believing that this is the way to happiness), the nature of the self, and nirvana or awakening. We bring in a brief report of the experience of attending the previous week's EcoDharma retreat at Spirit Rock, emphasizing especially the pervasiveness of a sense of separation--from the earth, other living beings, and each other--and the connection of such sense of separation with our systemic problems. Indigenous teachers at the retreat particularly emphasized living without such separation. The second part of the talk, we focus on the teaching of not-self (anatta), and ways of practicing that deepens our understanding of not-self, as well as how we hold this understanding of pervasive human ignorance with compassion and kindness, including in our responses to the manifestations of ignorance. The talk is followed by discussion.

We begin with about 7-8 minutes of developing stability of attention and less distraction, through concentration practice or some other practice. We then explore several aspects of how we "construct" experience. We look at impermanence in several ways, noticing the arising, staying and changing, and passing away with (1) the breath, (2) body sensations, (3) sounds, and (4) the open flow of experience (about 3 minutes). Then there is a period of mindfulness practice with the additional instruction of looking out for a moderate or strong sense of self. We close with a short period of a heart practice such as lovingkindness or compassion.

Talk Synopsis: Clearing the Poisons – Greed and Aversion This talk explores how the Buddha’s teachings on dukkha and the three unwholesome roots—greed, aversion, and delusion—relate to the common mental obstacles that arise in meditation and daily life. Framed through the lens of the five hindrances, the talk looks closely at how these energies obscure attention and contribute to suffering. The talk includes a practical discussion of temperament—how some of us tend more toward craving, others toward irritation or confusion—and how understanding these patterns can support clarity and compassion. Rather than trying to get rid of these states, the emphasis is on recognizing and relating to them with awareness, in line with the Buddha’s instruction to know dukkha and its causes. Grounded in the Four Noble Truths, the talk points toward a path of practice that works with what's difficult—not as a problem to fix, but as a doorway to insight and freedom.

Morning instructions

This session offers a brief reflection and guided meditation on expanding awareness to include sensations throughout the body. With special attention to working wisely with pain, the instructions emphasize mindful presence, compassion, and skillful relationship to experience.

This talk explores metta as both refuge and path. Through classical teachings, lived stories, and reflection, we see how metta steadies the heart, softens resistance, steadies concentration, and becomes the ground for compassion, joy, and equanimity.

In this session we explore the 4 components of Self-Compassion: mindfulness, kindness, shared humanity, and recognition of our inner goodness. Then we practice Self-Directed Loving Kindness.

This dhamma talk, guided meditation, and questions and responses was offered on September 13, 2025 for “How do I apply the Dhamma to THIS!?!” 00:00 - GUIDED MEDITATION 16:54 - DHAMMA TALK 46:40 - Q&R

As the old myths of our civilization crumble, in their place, fear, division, and the architecture of fascism are rapidly rising. As the Jungian analyst Edward Edinger warned, when a central myth breaks down, meaning drains away, and primal, unprocessed forces rush in. How then do we understand this immense historic moment? We can take courage from the Buddha, who also lived in a world burning with greed, hatred, and delusion. He didn’t always succeed. Yet he still stood before armies, spoke truth, and acted with compassion. Even when outcomes are uncertain, we too are called, at this time, to step forward with clarity, compassion, and steadfastness.

As the old myths of our civilization crumble, in their place, fear, division, and the architecture of fascism are rapidly rising. As the Jungian analyst Edward Edinger warned, when a central myth breaks down, meaning drains away, and primal, unprocessed forces rush in. How then do we understand this immense historic moment? We can take courage from the Buddha, who also lived in a world burning with greed, hatred, and delusion. He didn’t always succeed. Yet he still stood before armies, spoke truth, and acted with compassion. Even when outcomes are uncertain, we too are called, at this time, to step forward with clarity, compassion, and steadfastness.

As the old myths of our civilization crumble, in their place, fear, division, and the architecture of fascism are rapidly rising. As the Jungian analyst Edward Edinger warned, when a central myth breaks down, meaning drains away, and primal, unprocessed forces rush in. How then do we understand this immense historic moment? We can take courage from the Buddha, who responded to a world burning from greed, hatred, and delusion with profound wisdom. Even when outcomes are uncertain, we too are called, at this time, to step forward with clarity, compassion, and steadfastness.

This talk, given on the opening night of a retreat for beginners, explores what mindfulness is, some science behind it, helpful attitudes for retreat, including patience and kindness, and ways of supporting yourself on retreat.

We are living through a profound pivot point. The old myths of our civilization–endless growth, rugged individualism, and “us first” hierarchies are crumbling. In their place, fear, division, and the architecture of fascism are rapidly rising. As the Jungian analyst Edward Edinger warned, when a central myth breaks down, meaning drains away, and primitive forces rush in. The Buddha also lived in a world burning with greed, hatred, and delusion. He challenged the systems of his time, endured attempts on his life, negotiated peace between warring factions, and even stood before armies bent on destruction. In the Sakka-pañha Sutta, when asked why beings who wish for peace end up in rivalry and violence, he pointed to the root: the mind entangled in papañca, the web of proliferating stories that harden separation. How then do we understand this immense historic moment? We can take courage from the Buddha. He didn’t always succeed. Even with his wisdom and compassion, he could not prevent the destruction of his own people. Yet he still stood before armies, still spoke truth, and still acted with courage. Even when outcomes are uncertain, we too are called, at this time, to step forward with clarity, compassion, and steadfastness. Together we will explore how to bring the medicine of the Dharma into this moment of profound challenge, not as escape, but as a path of right action, refuge, and renewal.

A meditation, reflection, and (just the) responses to questions on the theme of appropriate calming and energising: and what it reveals and opens about experience and freedom.

00:11 Q1 I have an urge for an inspirational, imaginational arising. It shows itself as a wish to be inspired. I find it hard to connect with Buddhist mythology, "seeing things as they are” seems not to be beneficial all the time. Some people in places seem to have a special effect on me and I can have so many positive feelings just by thinking about them. It feels like a gift. Is it real? Or constructed idea? 26:11 Q2 What is the relationship between the citta which is intrinsically luminous, nibbana, sensation and the anidassana viññāṇa described as endless and luminous all over. 36:52 Q3 How can we live wisely with past hurts? Related Q: I've noticed a change within the spectrum of love and hate that surprises me. It's not that I feel less for people but the craving and the attachment are missing in a way that allows me to feel more completely as I don't get lost in it.

This dhamma talk, guided meditation, questions and responses was offered on September 6, 2025 for “How do I apply the Dhamma to THIS!?!” 00:00 - Guided Meditation 19:45 - DHAMMA TALK 45:10 - Questions & Responses

Metta Chanting and Practice

Most of us like to have some sense of security thinking planning ahead or knowing what to expect can help us be more at ease. But the real freedom comes from realizing we really don't know how things will unfold. Although that might seem unsettling, it can allow us to be more at ease with the fundamental unpredictability of life.

00:09 Q1 Could you explain again what is meant by the phrase “post-truth world”? 02:15 Q2 - mic was far away, very difficult to hear; seems to be: What advice can you give regarding speech? 11:08 Q3 My dilemma is whether I watch the news or switch it off. It’s so overwhelming. But if I don’t watch it, what am I doing?

The Buddha saw the core problem in human life as "ignorance"(avijjā), not an ignorance of facts or information, but rather a not-knowing about the basic nature of reality and our experience. The Dalai Lama tells us: "There is a fundamental disparity between the way we perceive the world, including our own experience in it, and the way things actually are." We explore how similar understandings of a core human ignorance are found in Plato, Christian and Islamic traditions, and in later Buddhist traditions. The Buddha said, in particular, that we are ignorant about impermanence, dukkha (or reactivity), and the nature of the self. We look into some of the main habitual constructions of experience, including a sense of permanent, stable, separate external objects, and a sense of a separate, independent self, pointing to ways of exploring such constructions meditatively. We also point to experiences in which we go beyond such constructions, in meditation and also in "flow" experiences. The talk is followed by discussion.