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.

Starts with a talk, meditation begins at 21:43

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.

Q1 Could you speak further on how we can preserve our energies? 04:46 Q2 I've a volatile and troubled sibling and have tried to act with compassion. But the cost is over dependency and the constant drama. What can you advise? 17:33 Q3 Is there a way in meditation to deal with blind spots? 24:09 Q4 How would you suggest that we work with traumatic life events that have occurred in the past and of which one has hardly any recollection of? 27:28 Q5 How to deal with persistent feelings in different parts of the body? 33:24 Q6 I had a lot of difficulty with my hand. Sometimes the pain would throw me to the floor. QiGong has been helpful. Can you suggest any other techniques? 37:17 Q7 I've had problems in my throat with difficulty to swallow and also feeling difficult to balance and an inner shakiness. Do you have any suggestions? 38:48 Q8 Some meditation instructions I've tried suggest progressing in stages and only moving on to the next set of challenges once mastery has been achieved in the current level. I often feel contracted with a sense of me, doing this type of practice. What would you advise? 43:07 Q9 Can you please give further clarifications on cetana. 48:35 Q10 The mind can be silent for a long period of time with a few thoughts coming and going. I'm not sure what I should do. Just observe? I can be bored sometimes.

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.

Q1 Do you emphasize one form sitting, standing, walking, reclining over the others when meditating? Q2 08:30 the mind feels cooked during longer sitting meditations. Some heavy energy in my head develops into a headache. What do you suggest? 10:17 Q3 This person says they feel like something disgusting and worthless. 17:17 Q4 You talked about ghosts and how we can create them. Even if we stay sensitive and open whom can we meet other or connect to than our perceptions? 23:11 Q5 How is it possible to face the resistances to this practice and to participating in retreats? 33:56 Q6 I have imaginary conversations and dialogues with people and about imagined situations going in my head all the time. Especially when I sit down to meditate. a) What are they? b) What causes this habit? c) How do I set these aside?

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.

Q1 Why is it hard for the citta to let go of a conditioned response? 12:47 Q2 Regarding meditation themes, what makes a suitable theme? 26:27 Q3 What kind of lifestyle and level of practice is needed for stream entry? What were you doing when things really opened up for you?