The first 3 minutes explains about Kuan Yin, and the practice of Compassion as a listening and bearing witness to suffering. Then there is a short and simple, 5 min Kuan Yin meditation, on listening with the ear of the heart.

Learning to play an instrument, at first nothing good comes of it. The body is like an instrument. At first, it howls, it screams or cries. Then one day, that cry becomes a chant. So it is freeing the mind. We teach ourselves to walk the path. We fall and we get up again. In the darkest moment, we grow that tiny speck in the heart of not being afraid, not panicking, not being angry, not giving up. Practise freeing yourself so you can free everyone. Patiently keep digging. Trust. One day we will find gold.

Guided meditation on muditā. Dhamma talk on how to act for justice, with reference to senior male monastics' roles in bhikkhunī ordinations of 2009.

In this conversation, Tara interviews Dan about the themes in his new book, “IntraConnected.” They explore how our identity gets formed, and the profound healing and freedom that come with widening our sense of identity from me to what Dan terms “Mwe” (me plus we.) The principles they touch on come from indigenous wisdom, the contemplative or wisdom traditions, neuroscience and quantum physics.

As we relax and awaken through our physical body, we discover the formless dimension of awareness or spirit that permeates all of life. This meditation includes a poem from Mary Oliver.

Practicing with views, beliefs, opinions, and narratives is a central part of our practice (in relationship to ourselves, to others, and in the larger society and world) and was strongly emphasized in the teachings of the Buddha. In this talk, we explore how the Buddha taught on views, emphasizing four core teachings. We then inquire into what is particularly problematic in our relationship to views is the way that we potentially are reactive in relation to views--habitually grasping and pushing away with our views. We then suggest three foundational practices for working with views and beliefs. There is finally about a twenty-minute discussion period.

After some foundational mindfulness instructions, there's an invitation to track for views and beliefs when they appear, whether just for a few moments or in a more sustained way, linked perhaps with reviewing an interaction with someone or something that happened. Near the end, there's guidance to bring to mind a situation in the last few days in which there was a strong sense of a view taken and then explore the experience of holding a strong view.

We can practice by remembering that we participate in a global communion that has been going on for thousands of years, for our welfare and that of others.

Through practice we form the occasion of goodness, and this occasion forms us, strengthening composure and wisdom. This is the circularity of dhamma, of the process that transcends the specific occasion of retreat.

Graduated Discourse 7

Opening, healing and transforming the heart.

Remembering mindfulness is challenged when moving from retreat to an interactive domain. Attune your mindfulness to the uncertainty of life in the most basic experience of body, feeling, citta and “stuff that comes up”.

00:25 Regarding rebirth or further birth, Therevadans and Tibetans seems to have very different things to say about this. Is it useless speculation to consider what happens after death? 13:17 Can you please distinguish between kilesa, asava and anutsara? 17:41 Why is consciousness likened to an illusion? 31:22 Could you please speak about the external and internal aspect of the sense fields mentioned in the satipatthanna? 36:03 I get very stirred up when I received kindness from others. What do you suggest? 41:35 You mentioned a tendency to look for open space as related to an experience as an infant of being confined in a cradle. How did that memory and understanding come up for you? 46:09 Can you remind us about mano sancetana – what it is and how it works? 53:57 Is nibanna a description of a mind in which the defilements are uprooted or is it that which does the uprooting? 55:21 Can you speak about the significance of noticing neutral sensations? Why is this useful? 56:51 Vicara and dhamma vijaya both explore an object. How are they different or similar? 1:00:18 I’d appreciate some more specific instructions about the movements and placements of hands during the bowing ritual.

Beginning the practice of radiating metta.

Using ritual to wrap around the day provides a stable frame to hold the circumstantial world. Its images and resonances create a place marker (nimmita) for contemplation.