Nibbana (nirvana) cannot be reduced to a simple definition, yet this talk by Shaila Catherine explores nibbana from a number of perspectives. She considers what nibbana is not, and how nibbana has been experienced through Buddhist practice. Some descriptions present nibbana as a transcendent perspective, beyond this world; other descriptions present nibbana as an imminent phenomena, always available. Perhaps most frequently we find nibbana equated with deep peace, sublime happiness, non-clinging, profound release, and the quenching of all greed, the cooling of the fires of hatred, and the cessation of ignorance and delusion.

This talk by Shaila Catherine explores the third establishment of mindfulness (satipaṭṭhāna)—mindfulness of mind—with emphasis on comprehending mental states as wholesome or unwholesome, developed or undeveloped. We learn to examine the condition of our own minds with discernment and non-identification. We develop the ability to clearly know what is present and what is absent. It is through an honest recognition of the state of our minds that we can purify the mind, nurture deep concentration, and realize liberation.

Everyone seems to wish for world peace and inner peace, yet stress, agitation, and struggle may still dominate our lives. Are you seeking peace in ways that it can realistically be found? Satisfaction cannot be gained in the world of conditioned things, possessions, and identities. Enduring happiness and peace are found when we turn our attention inward, and let go of the causes of suffering and conflict. This talk by Shaila Catherine explores a number of Buddhist approaches to santisukha, peace and happiness, including 1) virtue, 2) guarding the sense doors with mindfulness, 3) concentration and jhana practices, 4) formless or immaterial attainments, and 5) the ultimate peace brought by insight, letting go, release, and final knowledge. The path of peace develops the mind and enables the adept practitioner to live joyfully, without clinging to anything in this world.

This talk by Shaila Catherine was given as a part of the series "Enhancing Mindfulness Skills: A Seven-Week Series Dedicated to Cultivating Transformative Insight." Action influenced by intention is called kamma in the Pali language or karma in Sanskrit. We condition patterns, habits, and create pleasant or painful results through repeated intentional actions. The key to working with our patterns is not in the past, it is how we relate to present events. We are not condemned to dwell in any mental state. We have the potential to disentangle ourselves from suffering and cease creating causes for suffering. When we are mindful, we can notice the process that occurs between a stimulus and our response. Then, supported by calmness, wisdom, and clear intention, we stop reacting to life through the conditioned force of habit and may experience a truly spontaneous, free response to life.

This talk was given by Shaila Catherine as a part of the series "Enhancing Mindfulness Skills: A Seven-Week Series Dedicated to Cultivating Transformative Insight." Mindful of the thinking process, we explore how thoughts function in our lives. Unwholesome mental patterns can reinforce obsessive desires, identification, rigid opinions, and attachment to belief systems. What patterns are most common for you—planning, rumination, fantasy, rehearsing, daydreaming, judging, comparing, fixing, instructing? We observe the types of thoughts that arise, and reflect on whether those thoughts support our values and purpose. We learn to let go of unskillful thoughts and then focus our attention so that we use the mind skillfully. Buddhist tradition identifies three sources for proliferating thought: craving, conceit, and views. By examining the sources of conceptual proliferation, we can curb the wandering tendencies of mind.

This talk was given as a part of the series "Enhancing Mindfulness Skills: A Seven-Week Series Dedicated to Cultivating Transformative Insight." This talk focuses on "Four Elements." It is a traditional practice of mindfulness of the body. In ancient India, the materiality of the body was thought to be composed of four elements—earth, fire, wind and water. These four elements, in turn, have twelve characteristics—(earth) heaviness and lightness, hardness and softness, roughness and smoothness; (fire) heat and coolness; (wind) pushing and supporting; (water) fluidity and cohesion. All of these characteristics can be known with our mind and in our body. Discerning the characteristics of material elements will lead to a profound contemplation of impermanence and death. Seeing the impermanence of the body, we know we cannot control it. The body is not-self, it is not possessable, not I, and not eternally me. Understanding the impermanence of material elements and this body composed of elements, we learn to let go. This talk concludes with a guided meditation of body scans, with emphasis on the four elements and their respective characteristics.

This talk was given as a part of the series "Enhancing Mindfulness Skills: A Seven-Week Series Dedicated to Cultivating Transformative Insight." How do we approach the breath? The breath can be used in a variety of ways to enhance mindfulness and to cultivate the insight into impermanence. Observing the breath calms the mind and allows us to tune into present moment experience. By observing the changes in breathing we can assess our feelings, emotions, and moods. Realizing the impermanent, conditioned, changing nature of the breath supports a skillful and powerful recollection of death. Let this contemplation of death be poignant enough to stir a sense of urgency. Reflect on what is really important in life.

This talk was given as a part of the series "Where Rubber Meets the Road: A Series on Mindful Living." We live in a world that requires a diversity of relationships. How do you choose your friends? What kind of relationships support or stunt your spiritual growth? How do you relate to life, and to love? We can bring wisdom and mindfulness to our interactive lives, to the roles that we perform, to our intimate sexual relationships, and our friendships; we practice both in solitude and in community. Harmony, generosity, and joy are developed through noble friendship. Relationships can challenge us to work with the tendencies of our own minds, clarify our precepts, develop compassion, learn to let go, and nurture the path of awakening. Deep friendship is considered to be the precursor of right view. A good friend encourages the best in us and supports our development of the noble eight fold path.

This series of talks provides insight and practical advice as to how to take the wonderful and serene mind that we develop during our meditation practice into our daily lives, into our relationships with others. Sometimes, the deepest grooves in our minds are only stimulated in our relationships to others. Defilements and habits of the mind, such as greed, anger and delusion, arise in ways that they don't in other situations. Fortunately, these daily life encounters offer us opportunities to practice, to see ourselves more clearly, and to become more free. This is the liberating power of awareness and mindfulness.

Shaila Catherine gave this concluding talk in a guest speaker series that was organized to stimulate critical inquiry about mindfulness and how the teachings about mindfulness are manifesting in western cultures. This talk presents critical thinking, reflection, and discussion as integral elements of Buddhist practice. It refers to the early Buddhist custom of reciting teachings, sharing the Dhamma, and inviting correction and criticism about how the Dhamma was presented and taught. As mindfulness practices become mainstreamed, and applied in corporations and therapeutic contexts, some concern arises that the deep and liberating teachings of emptiness might be ignored as non-Buddhists, and sometimes non-practitioners, assert their own definitions of mindfulness in the media. This brief talk concludes with reflection questions about: 1. the meaning and definition of mindfulness—how is mindfulness different from attention? 2. how are ethics taught in Buddhist and secular applications of mindfulness? 3. how are secular interests affecting the development of western lay Buddhism?