Stephen Fulder, the founder and senior teacher of Tovana (the Israel Insight Society), is in conversation with Donald Rothberg. We hold the understanding of "crisis" broadly, remembering that we are in the midst of multiple crises, while giving more attention to Israel/Palestine. Such crises are a major challenge to our dharma practice. In this context, we explore a number of different themes, including bringing our practice to difficult experiences that often arise in a crisis, such as fear, emotional pain, reactivity, numbness, and the presence of repetitive negative narratives and views. We also identify, during the conversation, a number of resources, including qualities of compassion, empathy, equanimity, and the importance of finding a "refuge"and deep support in different ways. The conversation is followed by discussion, and a closing guided meditation. [During the conversation, we see a short (3:28) video of Tovana teachers speaking a sentence each about the current crisis, in Hebrew, with English sub-titles. The video can be seen at https://youtu.be/NqKoCm2TMhA?feature=shared.]

When physical or emotional pain is too much, our conditioning is to pull away and avoid direct contact with raw feelings. The result is a trance – we are split off from the wholeness of our aliveness, intelligence and capacity to love. This talk explores how this dissociation shows up in our lives and how mindfulness enables us to integrate cut-off parts of our being in a powerful way, and awaken from this trance.

00:00 Q1 When we're doing sitting meditation are we to be mindful of feelings inside the whole body as we breathe in and out? When anybody sensations or pain arises are we to contemplate them with loving kindness? 10:55 Q2 Is it okay to use the mantra Bhudo for sitting meditation? 11:58 Q3 Are there different realities of truth? For example historical, scientific, personal? Ultimate reality? Everything is what it should be, no good no bad. 17:07 Q4 How can the dhamma help two people in a relationship resolve an indiscretion of the moral code? How does the dhamma guide one to accept responsibility for actions that harm another? 20:23 Q5 Citta - is it a harmony between the brain and the heart? Does it include all levels of consciousness? 31:36 Q6 At the point of death what do we do when we're overwhelmed with pain? If the mind is too weak to maintain equanimity? What happens if one dies totally consumed by pain? 41:09 Q7 Could QiGong help me to be more balanced in body and mind?

Questions are précised: 00:10 Q1 Can you clarify the analogy of dhammas you gave using the orange. 07:16 Q2 Can you speak more about the desires tanha and chanda? 21:46 Q3 Regarding breath meditation, should one focus on breathing sensations rather than the subtle body? 27:51 Q4 When the mind becomes unified, do I stay and let go of the breathing as the mind unifies, or should I watch the breathing in the background? 32:46 Q5 Sometimes I reach an awareness that feels so alien that I pull back. 34:09 Q6 How does one forgive oneself and handle regrets? 42:14 Q6 When helping others how do we decide when to stop helping? 44:24 Q7 How can we handle feeling inferior? What leads to the sense of unworthiness? 49:34 Q8 My body has pain in every position and it’s hard to meditate. What can you suggest?

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.