Shaila Catherine is the founder of Bodhi Courses (bodhicourses.org) an online Dhamma classroom, and Insight Meditation South Bay, a meditation center in Mountain View, California (imsb.org). She has practiced meditation since 1980, with more than nine years of accumulated silent retreat experience, and has taught since 1996 in the USA, and internationally. Shaila has dedicated several years to studying with masters in India, Nepal and Thailand, completed a one year intensive meditation retreat with the focus on concentration and jhana, and authored The Jhanas: A Practical Guide to Deep Meditative States (Wisdom Publications). From 2006–2014, Shaila studied jhana and vipassana under the direction of Venerable Pa-Auk Sayadaw, and authored Wisdom Wide and Deep: A Practical Handbook for Mastering Jhana and Vipassana (Wisdom Publications, 2011) to make his systematic approach of meditative training accessible to western practitioners. Her third book, Beyond Distraction: Five Practical Ways to Focus the Mind, teaches skills to overcome restless thinking, rumination, and obstructive habitual patterns. Shaila’s teachings are characterized by precision, diligence, and gentleness. She emphasizes deep samadhi, jhāna, loving kindness, and the path of liberating insight.
This 15-minute recording by Shaila Catherine offers strategies and techniques for meditating on the mind. The acronym RAIN (Recognize, Accept, Investigate, Not-identify) can help us work skillfully with mental states.
How does suffering manifest in attachment to views? This talk explores right view and addresses the danger of attaching to a position, philosophy, belief, or opinion. Primary sources are the teachings from the Middle Length discourses numbers 72 and 74. Recognizing the dangers of attachment and clinging to beliefs and opinions, we directly investigate what can be known in the mind and body. This is a pragmatic path of mindful awareness that results in actions that are immediately liberating.
What do we need to know, understand, investigate, and realize through our meditation practice? In the Anguttara Nikaya. VI, 63, the Buddha described six things that should be known in six ways. The six things to be known include desires, feelings, perceptions, taints, kamma (actions of body speech and mind), and suffering. Each can be known through their presence, conditioned origin, diversity, outcome, cessation, and way to cessation. This talk explores the structure and details of this brief sutta teaching, and proposes a practical approach to investigating the mind and our relationship with life.
Shaila shares her process of discovering and practicing the deep concentration states of jhana, and detailed vipassana practices as taught by Venerable Pa-Auk Sayadaw of Burma. She speaks about the cultivation of concentration and insight, and the systematic path that leads the mind from distraction to clarity, understanding, and nibbana. At the request of Venerable Pa-Auk Sayadaw, she wrote a book to serve as a practice guide for other practitioners: Wisdom Wide and Deep: A Practical Handbook for Mastering Jhana and Vipassana
Our views, beliefs, and opinions affect our perception of events. To what extent do we assume that we are right and become attached to our opinions? With attachment to views we solidify a sense of self. Mindfulness meditation invites us to observe our relationship to views and opinions and see how it might be distorting perception by reinforcing a fixed sense of self. The term "right view" does not imply a more accurate or factual perspective; rather, right view describes a perspective beyond all attachment to views and opinions.
This talk explores the theme of right view or right understanding through a teaching found in the Middle Length Discourses of the Buddha (MN 43). This sutta lists five factors that assist the development of right understanding when liberation is the aim and fruit of the path. These five supportive conditions include virtue / morality, wide learning / reflection, discussion of what was learned, tranquility / calmness, and insight. The talk considers each of these factors in turn.
Right view is an approach to life that leads to awakening, to enlightenment. As mindfulness becomes mainstreamed in western culture, serious practitioners should take care that the framework of virtue, the integrated eight-fold path, and the liberating potential of meditation practice are not lost. Both mundane and supramundane right view are examined in this talk. Ultimately, right view implies a direct realization of the four noble truths and of the model of dependent arising.
Right view appears as the first step of training in the Noble Eight-Fold Path. It leads to an integrated understanding of the liberating teachings of the Buddha and the successful development of meditation and wisdom. Right view is essential to understanding the causes and the end of suffering. Without right view awakening is impossible, and wrong view is considered the insidious obstacle to all progress. In this six-week series Shaila explores right view from several perspectives found in the discourses of the Buddha. Related themes of wise attention, concepts of liberation, truthfulness, false beliefs, attachment to opinions, kamma, cause and effect, learning and peaceful engagement in discussion will bring this traditional theme to life in our contemporary practice.
These guided meditations and talks were given at a day-long program that explored the place of profound happiness in Buddhist practice. Although Buddhism is reputed to emphasize teachings on suffering, the teachings occur in the context of a path infused from beginning to end with contentment and joy. The teachings highlight the essential role that happiness plays in the development of our practice, from the enhancement of daily ease and well being, to the bliss that saturates the mind during meditation, and finally to the unsurpassed peace that comes with awakening.
Underlying tendencies (toward greed, hate, and delusion) fuel habits that obstruct our freedom. Tendencies toward irritation, anger, craving, and ignorance may arise in times of stress when our mindfulness is weak, and they distort our perception of things. But tendencies arise in both luxurious and modest environments, in situations of comfort as well as pain. How we relate to experience reinforces patterns and conditioning. Greed, hate, and delusion are causes for the arising of kamma (karma). The simile of the two darts describes the difference between simply enduring bodily feelings of pain, and proliferating reactions of anger and aversion that add suffering to our pain. This talk explores the primary tendencies of sensual desire, anger, and ignorance, and shows how we can free the mind from their influence in our everyday life.
We make many decisions and choices in our lives. To choose one option, we inevitably sacrifice other possibilities. Beliefs and personal standpoints limit the range of our options. What are your priorities in life? What are your strongest intentions and aspirations? The Kalama Sutta offers recommendations for making decisions—consider what leads to happiness and what leads to harm. The ten unwholesome and ten wholesome actions, and ethical precepts are explored in this talk as guidelines for wise decision making.
This talk introduces the Four Elements Meditation as a systematic method for developing mindfulness of the body. A guided meditation and instructions are provided that reveal the body as a dynamic interaction of characteristics classified as earth (hardness, roughness, heaviness, softness, smoothness, lightness), water (flowing, cohesion), fire (heat, cold), and wind (supporting, pushing).
The Triple Gem: Recollection of the Sangha—Community As Refuge. This is the third installment in the three part series on the triple refuge or three jewels. This talk introduces the contemplation of the virtues of the Sangha (sanghanusati) as a support for inspiration, trust, and gratitude for community. The liberating sangha is considered worthy of gifts and offerings; a field of merit; a community people who have made the effort to practice diligently, energetically; and who are cultivating a direct and liberating path.
The Triple Gem: Recollection of the Dhamma—The Liberating Teachings. This is the second installment in a three part series on the three jewels or three refuges. This talk introduces the practice of contemplating the Dhamma (dhammanusati) as a meditation practice that enhances joy, delight, energy, and faith in the efficacy of the path. The reflection considers the Dhamma as good in the beginning, good in the middle, and good in the end, pure in its meaning and in its detail, immediate, timeless, inviting one to come and see, worthy of application, to be experienced by the wise.
The Triple Gem: The Awakening Recollection of the Buddha. This is the first installment in a three part series on the three jewels or three refuges. This talk introduces the practice of recollecting the worthy qualities of the Buddha and meditating on his virtues. Contemplation of the Buddha, Buddhanusati, enhances joy, inspiration, and confidence in the possibility of liberation. This talk tells the story of the Buddha's enlightenment, his struggle for knowledge and attainments, development of integrity and right speech, blossoming of his remarkable teaching abilities, great compassion, full understanding of mind and matter (nama-rupa), knowledge of the world, unsurpassed concentration, and pure conduct. The example of the Buddha's achievements can serve as an inspiration for us today.
This collection of talks introduces the recollections of Buddha, Dhamma and Sangha as inspirational practices that support concentration, happiness, and energetic engagement in the path of practice. They are classified as protective meditations, and are commonly used to strengthen concentration up to the level of access concentration because they quickly develop the five jhana factors. These talks are structured around the traditional verses in praise of Buddha, Dhamma, and Sangha, that are commonly chanted in Buddhist monasteries. This series emphasizes how we can cultivate within our own lives the virtues and noble qualities that are remembered in the contemplative chants.
This talk explores equanimity as the fourth of the four qualities called Brahma Viharas. Previous talks in this series addressed loving kindness, compassion, and appreciative joy. Equanimity allows us to remain present and awake with the fact of things—equally close to the things we like and the things we dislike. It is important to develop equanimity in two arenas: 1) in response to pleasant and painful feelings, and 2) regarding the future results of our actions. Equanimity develops in meditation and in life. We can use unexpected events that we cannot control to develop this quality. Our job is not to judge our experiences, but to be present and respond wisely. Equanimity is a beautiful mental factor that can feel like freedom, but if "I" and "mine" still operate, there is still work to be done. Many suggestions are offered for cultivating equanimity.
Appreciative joy (sympathetic joy, mudita) is the third of four qualities called Brahma Viharas (divine abodes) which are the subjects for this 4-part lecture series. Appreciative joy is presented as an extension of the loving kindness (metta) practice. Joy refers to the ability to delight and rejoice in the success and good fortune of others. Mudita overcomes the hindrances and obstacles of conceit, comparing, envy, avarice, jealousy, aversive criticism, resentment, competitiveness, and boredom.
Compassion, karuna, is the intention of non-cruelty. It is the aspect of loving kindness (metta) that responds wisely to pain, and wishes to alleviate suffering. Compassion training helps us to remain present with pain. There is no need to fear pain, no need to consider pain bad or wrong. A compassionate self-acceptance allows us to remain present and responsive in the face of life's most difficult moments. With compassion we can ask "How can I help?" and stay present to respond.
A collection of four talks on the immeasurable and boundless qualities of heart known as the Brahma Viharas: loving kindness/friendliness, compassion, joy, equanimity.
This is a collection of talks and guided meditations given at Insight Meditation South Bay on the ten paramis of generosity, virtue, renunciation, wisdom, energy or effort, patience, truthfulness, determination, loving-kindness and equanimity.
Loving Kindness, friendliness (metta) is a clear intention and attitude of heart that supports a connected and joyful encounter with life. Metta is not sentimentality; it is not affection or attachment. It is a strong quality of heart that overcomes ill will, hatred, fear, and anger. Loving kindness practice is a way to take responsibility for our own happiness; it is a way to cultivate an attitude to life that supports deep friendship.
Be as you are. This talk encourages a spacious and accepting attitude that embraces experience just as it is occurring. It is inspired by non-meditation approaches that bring relaxation, release, and ease to awareness without the exertion or efforts of striving. Mindfulness instructions are simple: observe your experience of sensory contact, observe what occurs at any sense door. You don't need to do very much with what you observe. See what is happening; be present with what is. Several obstacles to deep presence are examined. We learn to release attachments to material stuff, to overcome the influence of social expectation, and to renounce distracting and unskillful speech. We also learn to free the mind from mental proliferation, worry, and restless wandering; to embrace precepts that protect us from doing habitual or selfish actions; and to let go of clinging whenever it arises. This approach illuminates the power of renunciation; the calming of concepts of self, I, me, and mine; and the great peace that brings an end to suffering.
This talk explores the practice meditation in silent retreats. What are the reasons and benefits for attending a meditation retreat? How can one undertake retreat most effectively. Retreats offer opportunities for deep relaxation; time to set down our worldly identities; let go of the pressures we place upon ourselves to produce and perform; and deeply rest. In the silence of retreat we meet ourselves as we are; we see our patterns, habits, and tendencies; and we discover the causes of suffering and can glimpse the potential to end suffering. We become aware of subtle internal dynamics and thought patterns; we get to know our own minds. Shaila shares that some of the happiest moments of her life have been on retreat, content with little, present and aware of the simple things happening around her. Having spent more than 7 years in silence, Shaila offers helpful tips about what to expect on retreats regarding schedule, instruction, and interaction with the teachers; how to prepare for a retreat including what to pack or not pack; and how to transition back home after the retreat has ended and integrate the insights gleaned through intensive meditation into the complex encounters of everyday life.
We are all vulnerable to aging, illness, and death. Everything born will eventually die. How can we contemplate death in a way that brings us to realize the deathless liberation of mind? How can we go beyond birth and death by facing the reality of our existence? Reflecting on death is one traditional way to contemplate the nature of the body. These meditations include contemplating the decaying corpse, body contemplations, noticing that our friends and loved ones perish. We are all friends who share birth, old age, sickness, and death.
Doubt can be an obstacle to meditation or a form of healthy inquiry. It is helpful to ask questions, to ponder, and be willing to doubt our beliefs and opinions. Ask yourself: are my views true? We hold many unexamined beliefs—beliefs about self, about how things should be, about what other people should do. The Kalama Sutta encourages us to question what we think, and to not adopt beliefs based on hearsay or mere tradition. We can use our minds to critically inquire into how things actually are. Doubt as an obstacle, on the other hand, is a painful state that leads to confusion, fear, indecision, and uncertainty. It manifests as obsessive thinking, planning, and anxiety. The Discourse to Malunkyaputta (Middle Length Discourses, M. 63) proposes that if we indulge in speculative thinking we might miss the opportunity to free ourselves from suffering. Specific suggestions are offered for working skillfully with the hindrance of doubt.
This guided meditation explores the vast spacious clarity of awareness. It includes sounds and silence, bells and gongs, intertwined with inquiry into the nature of mind.
This talk explores the range of skillful effort, from ardent and zealous practice to spacious relaxation. Shaila points to a nondual realization that reveals our freedom in both action and in ease.
The teachers at Insight Meditation South Bay frequently guide meditation for the community. These recordings vary in length and style. They may include instructions for specific meditation techniques, introduce a dhamma theme, offer general mindfulness reminders, or present meditation instructions at the beginning of an otherwise silent session.
Please listen to these recordings in a quiet place where you will not be disturbed. Turn off your phone, and settle into a comfortable meditative posture. Plan to meditate for 30-45 minutes even if the recording is brief and verbal instructions last for only a few minutes. You may enjoy brief recordings at the beginning of meditation session, and then continue to meditate in silence for as long as you wish. Silent periods during longer recordings are intentional; moments of silence allow time for you to practice the instructions that were previously explained.
Desire is usually described as a hindrance to meditation, but to realize deathless liberation we must want to be free. A burning desire to awaken opens the heart and mind to a possibility of freedom otherwise not known. This talk examines the force of desire as both a form of craving that perpetuates suffering, and as a necessary and wholesome factor that supports the realization of nibbana (nirvana) and the end of suffering. We examine hindrances, pain, and obstacles from which we want to be free in order to realize unconditioned awakening. Working with desire has some risks, but it is a powerful force that encourages curiosity, investigation, and openness to possibility—the possibility of discovering a profound fearlessness, and enduring happiness, the possibility of enlightenment.
Hindrances and habits prevent us from experiencing a natural and peaceful radiance of mind. Meditators learn to make peace with obstacles. We learn to work skillfully with the hindrances. Sloth and torpor and restlessness are common energetic imbalances that either dull the mind into sleepiness and laziness, or agitate the mind by promoting worry and anxiety. This talk examines the causes that produce the hindrances, and provides practical suggestions and tools for working with obstacles and overcoming their force.
