A short talk on how compassion dissolves the suffering of separation, followed by guided practice.

This talk explores how compassion loosens striving, softens judgment, and reveals freedom. Through stories and practice reflections, we explore letting go, laying down the armor, and beginning again

We begin with a review of how the Buddha saw "ignorance" of the basic nature of things (not so much of facts or information) as the basic problem of human life; we are as if asleep, caught in dream-like living, and need to "wake up." For the Buddha, we are especially ignorant about impermanence, dukkha (or reactivity--grabbing at the pleasant and pushing away the unpleasant or painful and believing that this is the way to happiness), the nature of the self, and nirvana or awakening. We bring in a brief report of the experience of attending the previous week's EcoDharma retreat at Spirit Rock, emphasizing especially the pervasiveness of a sense of separation--from the earth, other living beings, and each other--and the connection of such sense of separation with our systemic problems. Indigenous teachers at the retreat particularly emphasized living without such separation. The second part of the talk, we focus on the teaching of not-self (anatta), and ways of practicing that deepens our understanding of not-self, as well as how we hold this understanding of pervasive human ignorance with compassion and kindness, including in our responses to the manifestations of ignorance. The talk is followed by discussion.

We begin with about 7-8 minutes of developing stability of attention and less distraction, through concentration practice or some other practice. We then explore several aspects of how we "construct" experience. We look at impermanence in several ways, noticing the arising, staying and changing, and passing away with (1) the breath, (2) body sensations, (3) sounds, and (4) the open flow of experience (about 3 minutes). Then there is a period of mindfulness practice with the additional instruction of looking out for a moderate or strong sense of self. We close with a short period of a heart practice such as lovingkindness or compassion.

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.

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.

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.

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.