At the time of the Winter Solstice, our practice (for the Wednesday morning gathering) connects our usual grounding in concentration, mindfulness, and lovingkindness with themes related to the later talk on the Winter Solstice, particularly opening to the unknown and mysterious, and to what is difficult, through mindfulness and compassion.

An Online Dharma Hall session includes a Guided Meditation, a Dharma Talk, and responses to unrecorded questions. A three-part series examining the role of passion, compassion, and dispassion on the Buddha's path to peace. This week, how we get fired up, impassioned, and passionate. Looking at where that is beneficial and when it isn't.

Guided Meditation on Embodiment, Compassion and Impermanence

The goal of offering metta for a difficult person, is not to change their behavior, but to make sure our hearts don't get colonized by the 3 poisons of greed, hatred and delusion. And for many of us, it's not Metta that is the gateway, but equanimity and compassion. After a 15 minute silent meditation, Booker sings Loosen by Ally Halpert as a lullaby.

"In this particular flavor of global divisiveness, We need options of how to hold all that feels too big for us. And with these practices of the heart, we are given the opportunity to not succumb to hatred and ill - will. And so what I know to offer in difficult times, is love, in the midst of fear, in the midst of dominance "

Non-separative consciousness, beyond the walls of the mind, all is resident in one awareness, compassion as depth listening.

It's important for our teachings and practices to help orient us in relationship to all parts of our lives, including the larger social and political dimensions of our lives. In this session, we explore one core teaching and one central practice that together help us to respond skillfully to differences in political views. The teaching is that of dependent origination, particularly the sequence from contact to grasping. We see how the two forms of reactivity, grasping and pushing away (each potentially manifesting in many ways) result from pleasant and unpleasant feeling-tones, when there is a lack of mindfulness and background habitual tendencies. We can see how the underlying pain, for example, of many working-class people (economic pain; and the pain of feeling disregarded, left behind, and/or not respected), or the pain related to anxiety about changing gender roles, can, especially when manipulated by those in power who provide scapegoats, lead to reactivity. After presenting a model of empathy practice as crucial for bringing our practice to interacting with those with different views, we can also, through such practice, tune in with compassion to the underlying pain, and have a sense of the deep genuine needs, in our examples, for economic well-being, respect, and clarity around gender. We explore all of this in an exercise with the "empathy map," which is followed by discussion. (There were several files shared via screen sharing during the talk. These files can be accessed below and potentially downloaded, by clicking on the "Q" under "Documents," and looking for documents 229, 273, 274, and 275.)