(précis) 00:00 Q1 When an emotion or unpleasant feeling like anger or fear arises, should we carry on meditating on the breath or should we reflect and analyze? 28:02 Q2 Can you explain more about cleansing and transmuting afflictive emorions in one's heart? 45:19 Q3 Is it possible that pleasant sensations can help us live a more serene life even if they are impermanent? 48:28 Q4 Regarding the group form, why do we simply have to listen and only share in the small groups? ((précis) 00:00 Q1 Lorsqu'une émotion ou un sentiment désagréable comme la colère ou la peur surgit, doit-on continuer à méditer sur la respiration ou doit-on réfléchir et analyser ? 28:02 Q2 Pouvez-vous en dire plus sur la purification et la transmutation des émotions afflictives dans le cœur? 45:19 Q3 Est-il possible que des sensations agréables puissent nous aider à vivre une vie plus sereine même si elles sont éphémères ? 48:28 Q4 Concernant la forme de groupe, pourquoi devons-nous simplement écouter et ne partager qu'en petits groupes?)

In the face of violence, hatred and loss, how do we handle the reactivity we feel? Our own anger, hatred and fear? These two talks offer guidance and practice in letting our own vulnerability be a portal to responding—to ourselves, each other and our world– with courageous, wise hearts.

In the face of violence, hatred and loss, how do we handle the reactivity we feel? Our own anger, hatred and fear? These two talks offer guidance and practice in letting our own vulnerability be a portal to responding – to ourselves, each other and our world – with courageous, wise hearts.

After a brief review of last week's exploration of the relationship of Buddhist practice to Passover, Easter, and Ramadan, we explore a theme that is part of those holidays, and central to our practice--how we work with fear and anxiety. We look at the centrality of such practice, and the different types of fear, distinguishing the unskillful aspects (such as confusion, reactivity, and the continual repetition of negative narratives) from the at times skillful aspects (such as recognizing danger). We then suggest ways of bringing mindfulness to fear, as well as ways of understanding and responding to fear.

On the occasion of the publication of her third book, Beyond Distraction: Five Practical Ways to Free the Mind, Shaila Catherine shares a progressive series of strategies to overcome the hindrances of restlessness, obsessive thinking, and rumination; dispel thoughts of anger, hatred, and anxiety; and curb habitual distractions. By freeing the mind from the fetter of restlessness, meditators can calm their minds, develop tranquility, strengthen concentration, create the conditions for jhana, comprehend the nature of the mind, experience emptiness, and incline the mind toward liberating insight and nibbana. These teachings are based on two suttas (19 and 20) in the Middle Length Discourses of the Buddha.

Paying attention we will recognise how irritation, fear, anger etc lead to contraction that will feed and strengthen the perception of polarities and "either-or". Can we see this is happening, without judgement? Can we open and soften to this with kindness, curiosity, humour and a spacious attitude, thus diminishing the creation of dualities?

Pacificism is an ideal, a concept placed opon reality and so can lead to unwise reaction. Non-violence is an attitude which may mean the use of force, but not violence which is force plus anger.

Exploring sangha as an expression of interconnectedness and how this can be an antidote to mainstream values of individualism; includes perspectives from indigenous climate activists from around the world (Eriel Tchekwie Deranger, Bayo Akomolafe, India Logan-Riley)