How to meet these 8 vicissitudes not with fear and shame but with wisdom.

When we get stuck in difficult emotions like hatred, anger and fear, we are in a trance of separation – disconnected from the whole of our inner experience, each other and the web of life. This talk explores four inquiries that help us reconnect with presence and heart. Rather than reacting with aggression or blame, these inquiries allow us to respond to our struggling world with our naturally wise and caring heart.

Some words on compassion; with a focus on ease, trust, letting go, being gentle on yourself and seeing how seeing our own pain can connect us to the whole world.

Exploring if how we meet the painful, and transform it wisely and kindly towards less reactivity and contraction, can open a kind of freedom with other difficult relationships. And even allow us to be able to embrace being difficult, or with what seems difficult.

We start with a review and expansion of the main themes of the talk from two weeks ago, looking especially first at the possible confusion around the nature of "dukkha" (usually translated as "suffering"). We look at four meanings of dukkha in the teachings of the Buddha (the first of which is the most common meaning of dukkha as what is "painful"). Only the last sense of dukkha as reactivity (based on the teachings of the Two Arrows and of Dependent Origination) helps us make sense of what the "end of dukkha" means. We then give attention to a number of different ways of practicing to transform and "end" reactivity, followed by discussion with the community.

Questions précised - 00:06 Q1 A lot is said about ‘moving away from’. Could you also say something about moving towards? 15:31 Q2 When I have pain while sitting I usually practice with the pain until I feel there may be a risk to my health, for example by restricting blood flow in the leg for too long. Any ideas on this please? 17:23 Q3 Regarding sleepiness while witting, I discovered that by surrendering to it my body deeply rests and then the mind is bright again. Any comments please? 21:52 Q4 Meditation doesn’t allow me to gather energy but actually dissipates it. Why does this happen? 30:53 Q5 I live in a country where’s there’s a lot of suffering and misery and this often throws me into a state between empathy and impotence. What can you advise please? Q6 34:40 I live in the midst of great fear, witnessing emotional hostility. Where do actions and decisions and wise reflection play a part in helping but if I do too much the thinking mind goes astray. What is your advice please? 37:31 Q7 How does one we free oneself from jealousy and comparison? 40:12 Q8 How can we help others who are suffering but believe they are happy?

00:09 Q1 Could you speak about the experience of thinking and emotions. 06:09 Q2 I feel I have no control. The music in my mind keeps playing, I feel I am going mad. How can I cultivate mindfully without making thoughts and stories stronger. 20:59 Q3 How can I deal with grief over loosing loved ones? 28:19 Q4 Is it normal to feel warm and perspire during sitting meditation? 32:56 Q5 Does it matter how you place the hands during sitting meditation? 35:40 Q6 When one sees the light – I guess this is meditation nimitta – do you focus on the breath or follow the light? 37:47 Q7 [Should one] place attention on the entire body even when walking? 47:43 Q7 I have scoliosis and am uncomfortable in every position. Are there techniques to help with body and mental pain skillfully when I meditate? 52:59 Q8 Regarding the 12 links of dependent origination, which link is the weakest? 59:46 Q9 How do we enter the stream? 01:01:45 Q10 Can you elaborate on what you said about what Sariputta and Moggallana understood regarding the arising of the Tathagata?

Discusses components of mindfulness, especially non-identification

The courage to investigate the pain of how we cause harm to ourselves, and others, is critical preparation for forgiveness as a way of skillful living.