We begin with an acknowledgment of the Winter Solstice, and the importance, in a time that is often very busy, of slowing down, like the earth in the Northern Hemisphere, of being relatively still and opening to the generative dimensions of darkness. We then review the main elements of what we explored last week, pointing to the main aspects of the Buddha's teaching on "views" (including belief, positions, etc.), explored through four core texts, and three ways of practicing with views. We then bring some further ways of practicing with views. One is opened up by working with the model, from Chris Argyris, of the "Ladder of Inference," in noticing tendencies to go from direct experience to generalizations (obviously very useful at times), and how sometimes reactivity drives us "up the Ladder" to generalizations. A second is in working with relatively unconscious or half-conscious views, whether about oneself, others, or the nature of things. We close with discussion, intentions, and the dedication of merit.

Practicing with views, beliefs, opinions, and narratives is a central part of our practice (in relationship to ourselves, to others, and in the larger society and world) and was strongly emphasized in the teachings of the Buddha. In this talk, we explore how the Buddha taught on views, emphasizing four core teachings. We then inquire into what is particularly problematic in our relationship to views is the way that we potentially are reactive in relation to views--habitually grasping and pushing away with our views. We then suggest three foundational practices for working with views and beliefs. There is finally about a twenty-minute discussion period.

After some foundational mindfulness instructions, there's an invitation to track for views and beliefs when they appear, whether just for a few moments or in a more sustained way, linked perhaps with reviewing an interaction with someone or something that happened. Near the end, there's guidance to bring to mind a situation in the last few days in which there was a strong sense of a view taken and then explore the experience of holding a strong view.

We explore how to practice with the intention to take everything as the opportunity for learning--an approach which is named in different ways in Buddhist and other traditions, including the Zen saying, "The obstacle is the path," and the Tibetan Lojong teaching, "Turn all obstacles into the path of practice." How do we follow this intention as individuals, groups or communities, or whole societies? We look particularly at ways to take everything as practice as individuals and some of the challenges of such an approach. A key is opening to challenging or difficult experiences when they are in the "workable" range and not overwhelming, with mindfulness, wisdom, and compassion. Out of such a process may come gifts and the "cleaning up" of our residues of compulsive greed, aversion, and delusion!

After foundational mindfulness instructions, there is guidance, just after the core instructions and then briefly twice more during the session, on approaching the silent sitting in the spirit of our talk theme, taking every moment as practice, as an opportunity for learning.

One of the central intentions of our practice is to learn from all experiences. This is not easy, both with difficult experiences or with wonderful experiences; we might in both cases revert to habitual forms of consciousness and behavior. We explore ways that we might "turn all obstacles into the path of practice" (as is said in the Tibetan Lojong teachings), or see "the obstacle as the path" (as in Zen). Central is our practice particularly with unpleasant or difficult experiences, studying and transforming our reactivity. We also see how sometimes there are important gifts that come from painful and/or difficult experiences; we share together in the group some of these kinds of experiences. We end with an invitation to practice with this basic intention to learn from everything in the next week!

We start with a brief review of the last three Wednesday sessions on "Dukkha and the End of Dukkha," including briefly summarizing the teachings of "The Two Arrows" and "Dependent Origination" (going from pleasant/unpleasant to grasping/pushing away); grasping and pushing away are interpreted as the most important meaning of dukkha as reactivity. Then there is an acknowledgment of Yom Kippur occurring on this day and its relationship to our practice. The core of the talk is exploring ten fundamental ways of practicing with reactivity (a pdf of the ten ways will be posted linked with the talk). The talk is followed by discussion.

After some brief initial instructions in posture, setting intentions, cultivating stability of mind, and basic mindfulness, there is a period of settling, followed by brief instructions on being mindful of any moments of reactivity, and then, some time later, on being mindful of any moderate or greater (while still workable) moments of pleasant or unpleasant experiences, noticing any tendencies to move from pleasant to craving and grasping (one form of reactivity), and to move from unpleasant to not wanting to pushing away in some way (the other main form of reactivity).

In this third of three talks on "Dukkha and the End of Dukkha," perhaps the core teaching of the Buddha, we first review what was covered in the first two talks, starting with examining the multiple meanings of dukkha in the Buddha's teaching and the fact that most meanings of dukkha don't help us make sense of "the end of dukkha." Only a sense of dukkha as reactivity, as taught in the Two Arrows and in Dependent Origination suggest what the end of dukkha means. We then review ways of practicing with reactivity in individual practice, and in our relationships. On this basis, we then go further exploring the nature of reactivity in the larger social context, whether in individuals' reactivity or in various forms of institutionalized reactivity. We then look at two ways of practicing, first exploring our various forms of social conditioning, typically linked with reactivity, and then looking at how nonreactivity in Buddhist practice maps very closely onto the traditions of nonviolence from Gandhi, King, and others. This is followed by discussion, in which we in part look at some of the complexities and challenges of this approach.

After initial instructions for settling and stabiliizing, and then for basic mindfulness, there are about 10 minutes for stabilizing, followed by brief instructions to track reactivity, and about 10 minutes later for exploring moderate or great levels of pleasant or unpleasant (when in the workable range for mindfulness), noticing any tendencies toward reactivity.

This is the second of three talks in successive weeks on the "dukkha and the end of dukkha," at the center of the Buddha's teachings. Last week was an introduction and focused on individual practice; this week gives a review and then focuses on relational practice, with others. In the review, we once again point to the multiple meanings of "dukkha" in the Buddha's discourses, all but one of which don't help us to make sense of the "end of dukkha.". Rather, only an interpretation of dukkha coming out of the teachings of the Two Arrows and Dependent Origination, in which dukkha is understood as reactivity, as grasping or pushing away habitually in a variety of ways, can help us understand what "the end of dukkha" means (see the attached PDF file on the sequence from contact to grasping in the teaching of Dependent Origination). We then look at a number of ways of practicing with reactivity, and open to exploring the nature of reactivity in relational contexts, followed by pointing to a number of ways of practicing with reactivity in our relationships. The talk is followed by discussion.

After brief basic meditation instructions related to stabilizing attention with an anchor, and then being present to the anchor or whatever else is predominant, there is an 8-minute or so period of settling and stabilizing. Then there is guidance to notice and be mindful of any kinds of reactivity (manifesting in the body, emotions, and thoughts), if in the workable range. After another 10 minutes or, there is guidance to notice a moderate or greater level of the pleasant or unpleasant (as long as it is workable), staying with the sense of pleasant or unpleasant, noticing any tendencies to reactivity (wanting and grasping, or not wanting and pushing away, at the levels of body, emotions, and/or thoughts).

The Buddha, at the center of his teaching, taught "dukkha and the end of dukkha." Yet it is not always clear either what "dukkha" means in this context or what "the end of dukkha" means. In this talk, we explore this core teaching in several ways. First, we distinguish four different meanings of "dukkha" that can be seen in the discourses of the Buddha, only the last of which, interpreted as "reactivity," helps us to make sense of the "end of dukkha." (See the attached PDF file.) This meaning of dukkha can be reconstructed from two core teachings, the "Two Arrows" and Dependent Origination (see the attached PDF file). We then look at several ways of practicing with reactivity, including understanding and working with the common complexity of there frequently being some kind of insight or something important being "mixed" with reactivity, as, for example, when I am very reactive about injustice.

After brief basic meditation instructions related to stabilizing attention with an anchor, and then being present to the anchor or whatever else is predominant, there is a 10-minute period of stabilizing. Then there is guidance related to noticing a moderate or greater level of the pleasant or unpleasant (as long as it is workable), staying with the sense of pleasant or unpleasant, noticing any tendencies to reactivity (wanting and grasping, or not wanting and pushing away, at the levels of body, emotions, and/or thoughts). Near the end, there is some further guidance on staying with moderately unpleasant sensations for 2 minutes or so.

We begin by examining again the nature of equanimity, identifying seven core qualities of equanimity, including a kind of faith or confidence, illustrated with Dr. Martin Luther King, Jr.'s account of his midnight "cup of coffee" experience. We point to two typical distortions of equanimity--being overly cool and cut off some from the awakened heart, and disconnecting from action. We then look at the nature of compassion, and see how the development of compassion helps us to respond to these two distortions. In a parallel way, we see how several typical distortions of compassion, such as pity (the "near enemy"), burnout, and confusion (or lack of wisdom), are remedied by the development of equanimity! Together, they help us develop wisdom and the awakened heart, supported by courage (as we learn from the Vietnamese Buddhist tradition).

After basic instructions in (1) settling and stabilizing attention, and (2) practicing mindfulness, there is 5-minute period of settling and stabilizing. Then there are several practice suggestions for cultivating equanimity, especially by noticing and exploring reactivity and any appearances of the "Eight Worldly Winds." After another 10 minutes or so, there is also guidance in two main ways of developing compassion, through opening in mindfulness to what is difficult or painful, and through a three-step self-compassion practice from Kristin Neff.

Equanimity is a balance and non-reactivity, and a connection to an inner freedom, with whatever is happening. It is a quality deeply needed both in meditation and in daily life, particularly in our challenging times. We explore equanimity first by seeing how it manifests in the lives of some of the most beloved humans who have lived, and then by identifying seven core qualities of equanimity. We identify as well some main ways of practicing to cultivate equanimity, and some of the challenges of such practices. We end with a discussion.

After basic instructions in (1) settling and stabilizing attention, and (2) practicing mindfulness, there is a brief general guidance in practicing to cultivate equanimity, especially by noticing moments of reactivity (semi-consciously or unconsciously grasping or pushing away at the level of body, mind, or emotions), and exploring them. Such guidance is repeated about 15 minutes into the silent practice.

On the Fourth of July, we look at the relationship between the freedoms opened up by the dharma, the teachings and practices of awakening, and by the promise and actuality of democracy, at this time of peril for democracy in the U.S. and elsewhere. Can we imagine a spiritually-grounded democracy? To respond to this question, we examine the vision of democracy, remembering both some of the words of the founders and the words of Dr. Martin Luther King, Jr.: "America is essentially a dream, a dream as yet unfulfilled. It is a dream of a land where people of all races, all nationalities and all creeds can live together as brothers and sisters." We also explore the vision of dharma and awakening, including the Buddha's creation of a community separate from the prevailing caste system of his time. Yet we also need to look at the many "shadows" of both democracy and dharma, which obscure the vision and prevent its full realization. We end by pointing to a number of ways to renew, develop, and practice our visions of "spiritual democracy" in the different parts of our lives.

We explore further a number of skillful practices and dharma resources for situations involving polarization, differences, and conflict, whether internal, relational, or collective that were identified in the previous week. Two days after last week's talk, the US Supreme Court overturned Roe vs. Wade; we start by examining the nature of polarization at the social level. We look also at the possibility of belonging, community, non-polarization, and moving toward Dr. King's "beloved community," in the midst of differences. Then we focus further on the centrality of empathy and listening to those with different perspectives, offering empathy practices that complement the other practices identified in the talk. The talk is followed by discussion.

In the context of increased political polarization in the United States and many other places, we look at how, in so many settings, whether the larger political situation, or social change organizations, or spiritual communities, there is very often a lack of skill in working with differences and conflicts. We examine some of the roots of why being with differences and conflicts is hard, including widespread social conditioning to be either conflict-avoidant or conflict-indulgent, and several other core roots. We then suggest six basic practices which address these roots, including: (1) being willing to open to and explore differences and conflicts, (2) empathy, (3) working with views, (4) working with reactivity and difficult emotions, (5) wise speech, and (6) heart practices. The invitation to listeners is to practice these six (or some of the six) for the next period of time!

We start by acknowledging the mass shooting in Texas that occurred yesterday, in the context of our practicing with fear, following up an earlier guided meditation and sharing (not recorded) related to the shooting. We then look generally at the three core ways of practicing with fear, going into some depth on each: (1) cultivating mindfulness and clear seeing (wisdom), (2) working with the heart practices, and (3) acting skillfully. We then focus on how the process of awakening typically involves at each new stage an opening to fear, and also mention some of the dynamics of the "Dark Night of the Soul." Lastly, we look at how to explore and work with fear related to our social world, in terms of the three ways of practicing with fear. There follows a period of discussion.

We review briefly some of what we covered in the last session (April 27) on practicing with fear. We then explore the various types of fear reported in the group, what we find bringing mindfulness to hear, particularly what's experienced in the body and in the mind, and the importance of having antidotes to fear, when the level of fear is at a high level and our usual practices are not effective. We also point to the way that as we develop and move into new areas of learning, we also often open up to new fears that are part of the new territory. We close with a period of questions and sharing.

After a brief review of last week's exploration of the relationship of Buddhist practice to Passover, Easter, and Ramadan, we explore a theme that is part of those holidays, and central to our practice--how we work with fear and anxiety. We look at the centrality of such practice, and the different types of fear, distinguishing the unskillful aspects (such as confusion, reactivity, and the continual repetition of negative narratives) from the at times skillful aspects (such as recognizing danger). We then suggest ways of bringing mindfulness to fear, as well as ways of understanding and responding to fear.

At this time of the confluence of Passover, Eastern, and Ramadan, we look at their core messages of liberation, going beyond death, and spiritual purification, and the links of such messages to Buddhist practice, with the aid of images and music.

On this 54th anniversary of the killing of Dr. Martin Luther King, Jr., and the 55th anniversary of his talk, "Beyond Vietnam," at the Riverside Church in New York, we explore the nature of Buddhist practice to transform racism, in the context of examining the nature of awakening in the contemporary world. We start by asking whether we may be undergoing a kind of "Fourth Turning," in which there is emerging an expanded contemporary sense of awakening, which includes the transformation of forms greed, hatred, and delusion not explicitly identified in the traditional understanding of awakening. Answering the question affirmatively, we point to two broad areas of ignorance, related to psychological material, and to social conditioning and institutions. On this basis, we then use the traditional Buddhist framework of training in wisdom, meditation, and ethics (and action) to give a preliminary account of a Buddhist approach to transforming racism. From a wisdom perspective, we look particularly at the Buddha's response to the caste system, and his sense of caste divisions as arbitrary (and empty) constructions, followed by looking closely at the constructions of whiteness, blackness, and race in the colonies in the 17th century, linked with greed and the strategy of divide-and-conquer, which have been central to maintaining racism since then. We then look more briefly at the nature of meditative and ethical training in the transformation of racism. A discussion period follows the talk.

A few days after returning from four weeks on retreat at Spirit Rock, Donald reflects on a number of themes related to his retreat, including: the importance of retreat (as well as short periods of meditation) and getting away, if possible, from everyday demands and busyness; the centrality of noticing habitual tendencies and patterns; opening to the unknown and the mysterious; attending to what surfaces, including difficult material, deep aspirations, and insights; the importance of exploring "non-doing" in meditation and activities, and an opening to what is larger than oneself; and taking everything as part of a path of learning.

Just before this Valentine’s Day, we’ll explore, in meditation and a talk and discussion, what helps us to open our hearts to our deep loving nature, and what gets in the way of such opening. We’ll focus on how central it is, and often how hard it is, to be able to develop and express self-love and self-compassion. Yet these qualities are necessary for bringing love into our relationships and into our world, which deeply needs love and heart connections. We’ll identify perspectives and practices which help us to open our hearts to love!

Yassir Chadly, a long-time friend of Donald's who is a Sufi teacher, musician, and former Olympic swimmer, originally from Morocco, is in dialogue with Donald, and then, during the last part of the session, with the whole group. We explore Yassir's background, the three main levels of practice in Sufism, practicing in Sufism with what arises in the heart, parallels between Sufi and Buddhist practice, how to make sense of how and why some act negatively in the name of a religion (we discuss Islam and Buddhism), the unity of traditions in their deep mystical expressions, and the need to work together across traditions in our current world.

There is weaving together in the talk of several areas, including (1) Donald's stories of his encounters with and learning from Thich Nhat Hanh, starting in 1987; (2) the life story of Thich Nhat (1926-2022); and (3) exploring Thich Nhat Hanh's core teachings, including his teachings about "interbeing," engaged Buddhism, mindfulness, and "being peace." There is a slide show of Thich Nhat Hanh's life shown during the talk available as a pdf file. The talk is followed by the first 3 minutes and 19 seconds of a video of Thich Nhah Hanh talking about "War and Peace Within" (https://www.youtube.com/watch?v=Pk1jpeo3w6U) and a period of discussion.

A 35-minute or so guided meditation in the manner of Thich Nhat Hanh (connected with the talk honoring Thich Nhat Hanh). The guided meditation is mostly silent, with three short periods of guidance, using these words: (1) Breathing in, I know I am breathing in. Breathing out, I know I am breathing out. Breathing in, I calm myself. Breathing out, I feel at ease. (2) Breathing in, I calm body and mind. Breathing out, I smile. Dwelling in the present moment I know this is the only moment. Bring body and mind back to the present moment. So that you do not miss the appointment with life. (3) Breathing in, I see myself as a flower. Breathing out, I feel fresh. Breathing in, I see myself as a mountain. Breathing out, I feel solid. Breathing in, I see myself as still water. Breathing out, I reflect all that is. Breathing in, I see myself as space. Breathing out, I feel free.

We first explore several important themes in metta practice: (1) how metta practice can be seen as a training in learning to “lead” with the heart; (2) ways of working with difficult experiences, such as anger, fear, and the presence of the judgmental mind, that can arise in the “purification” process connected with metta practice; (3) how metta practice opens us to our radiant depths; and (4) the nature of metta practice with the “difficult person” and its connection with forgiveness practice. Then we explore the nature of forgiveness—clarifying what it is and isn’t; distinguishing between forgiveness as an outer, interpersonal and social process, giving several examples, including from the Heiltsuk indigenous tradition and South Africa, and forgiveness as an inner practice; and identifying some of dynamics of inner forgiveness practice.

Metta practice is one version of the ancient vocation to live from kindness and love, that is found across spiritual traditions. In Buddhist tradition, it is in the family of “heart practices” that are called the brahmavihara: Lovingkindness, compassion, appreciative joy, and equanimity. In this context, we explore how metta practice both opens us up to this deep kindness and warmth and to what is the way of metta. We also examine some of the challenges of metta practice.

In this second exploration of the nature of inquiry or investigation, we first review some of what was covered in the first talk. We situate inquiry or investigation within the teaching of the Seven Factors of Awakening, as one of the three "energizing" factors. After outlining five modes of inquiry and reviewing the first two--inquiring with mindfulness and deep listening--covered last time, we explore a third mode of inquiry--using a teaching to guide one's practice--pointing to using several possible teachings as examples. We then focus on a fourth mode--radical questioning--giving several examples. We end with a period of discussion and dialogue.

After a period of settling, we work with two main forms of inquiry or investigation (one of the Seven Factors of Awakening). The first is inquiry through mindfulness when an experience has some duration: Asking what's happening and exploring what's going in the body, the emotions, and the story-line or narrative. The second is inquiry through working with a teaching. Here we work with a simple teaching, coming from the Four Noble Truths: "If there's suffering (or struggle), where's the attachment (or fixed idea, etc.)?" We explore these in formal meditation; they can also be applied in the flow of daily life.

Inquiry is one of the Seven Factors of Awakening, and can be a crucial factor in our practice, leading to greater energy, interest, and learning. Yet we may believe that meditation should be about "not thinking." We explore how we need to be able to not be ruled by thinking; this can make it possible then to use thinking and question fruitfully in inquiry. In the talk, we outline five modes of inquiry, going into depth on two of them: (1) bringing inquiry into our mindfulness practice in several ways, and (2) listening deeply, particularly through the body and emotions (in the "dropping down practice") when there are repetitive thoughts and narratives. After the talk, there is discussion.

After some basic instructions in settling with an anchor, and on being with and seeing clearly what's predominant when somewhat settled, we can also explore several instructions for bringing inquiry (or investigation) into practice, through (1) asking what is present right now; (2) exploring with mindfulness an experience that has some duration, asking, "What's going on in the body? . . . What emotion is there and how does it change? . . . What's the narrative or storyline"; and (3) examining the memory of a challenging experience, and inquiring into what is present in re-living that experience.

Our practice aims at awakening (and awakened beings help others awaken). We review briefly the nature of awakening for the Buddha and later Buddhist traditions, and the centrality of the teaching of the Seven Factors of Awakening. We then explore the two foundational factors--mindfulness and equanimity--identifying their core qualities, as well as how to practice to cultivate each of these factors, both in formal meditation and in the movement of daily life. There is a talk and then discussion.

After we set the context of the holiday of Thanksgiving, including Native perspectives, we explore the inter-related qualities of generosity and gratitude. Gratitude is especially in relationship to acknowledging the generosity of others, and of life. We clarify a number of ways to cultivate these two qualities. The talk integrates some discussion and is followed by a longer period of discussion.

Remembering the teaching about there being 84,000 "Dharma Doors," we explore a number of such "doorways to awakening." The interest is especially in inviting us each to have a sense of what at the current time brings one's practice alive, identifying one's "edge of current learning." This may be to identify a current challenge or difficulty and approach it as part of one's practice, and/or to emphasize a dimension of formal and/or informal practice that brings interest, joy, and aliveness.

In concentration practice and insight practice, some of the structures of ordinary experience are deconstructed, including the separation of knower and known, the solidity of the object, and the will (which is absent in choiceless awareness). We then explore the nature of awakened awareness with references to how this appears in the teachings of the Buddha, the Thai Forest tradition, and the Tibetan Dzogchen and Mahamudra traditions. Finally, some of the main accessing techniques to open to awakened awareness are described.

We explore further the nature of samadhi and samatha practice, cultivating samadhi, pointing to the importance of samadhi and samatha practice, the different ways of practicing, and some of the challenges of such practice. We identify five main challenges and suggest some of the ways of working with the challenges.

After a brief review of the last two sessions that Donald has offered on traditional teachings about awakening and contemporary maps of the path of awakening, we explore the core teaching of the Seven Factors of Awakening: mindfulness, investigation, resolve or energy, joy or rapture, tranquility, concentration, and equanimity. We look both individually at each of the seven, and also suggest a number of ways of practicing with this teaching, whether in a particular meditation session, in daily life, or over a sustained period of time. At the end, there is some discussion.

A lightly guided meditation, linked with today's talk, inviting one or more of the Seven Factors of Awakening.

While much of our interest in practice may be focused on finding some degree of peace and understanding, or on making workable challenging states of body, mind, and heart, it's helpful to keep the vision of how practice aims at awakening (bodhi). In this talk, we explore how the Buddha understood awakening and the path to awakening, as well as perspectives on the lived experience of awakening from later Buddhist traditions. We then ask the question about whether a contemporary path of awakening simply follows the traditional path of awakening. We explore how it's important also to include as parts of the path of awakening teachings and practices that help us work with both more psychological material (such as connected with difficult early experiences, trauma, limiting beliefs, etc.) and with our social conditioning (such as around race, gender, sexuality, class, age, etc.), areas that may not be adequately transformed only with the resources of traditional paths of awakening.

We first review last week's theme of traditional understandings of awakening and the path to awakening, focused on the teachings of the Buddha, of the Thai Forest tradition, and of Tibetan Dzogchen and Mahamudra. Then we explore the question whether we have need as well of contemporary maps of paths to awakening, to get at dimensions of contemporary greed, aversion, and delusion that are not identified in traditional maps. We suggest the need for such maps, and for integrating traditional understandings with examination particularly of psychological and social conditioning. If not transformed, such conditioning can lead to many problems for all practitioners, including teachers and those with some significant taste of awakening. Discussion follows.

After a number of sessions focused on practicing with reactivity and with challenges, we focus on awakening and awakened qualities. We survey the Buddha's main understanding of awakening as the ending of greed, aversion, and ignorance, as well as his pointing to a "signless, boundless, luminous" awareness at times. We also explore some of the understandings of a similar "awakened awareness" found in the Thai Forest tradition and the Tibetan Dzogchen and Mahamudra traditions (in part through slides, which can be found below, at this Dharma Seed site). Finally, the suggestion is made to set the intention especially this next week to cultivate one or two awakened qualities.

We start with the intention to cultivate awakened qualities, then have a period of settling, followed by opening up experience and particularly noticing any reactivity (habitual grasping and pushing away) and awakened qualities, such as mindfulness, concentration, equanimity, joy, etc.

We name some of the personal, relational, and collective challenges of our current times, and point to a number of guidelines and support that help us to skillfully take such challenges as part of our practice of awakening. Discussion follows the talk.

We begin by naming some of the important supports for daily life practice and by exploring further the importance of practicing with reactivity (compulsively and habitually grasping after or pushing away). It's helpful to focus on the center of practice: Transforming reactivity and learning better how to respond skillfully in all parts of our lives. It's also important to name some of the complexities of practicing with reactivity: (1) Seeing that the pleasant and unpleasant aren't the problem, that reactivity is the problem; (2) understanding that this isn't about passivity but rather about skillful response; and (3) clarifying that reactivity can often be enmeshed with important insight, clarity, and intelligence, such that the aim of practice is to separate out the reactivity from the insight. In this context, we then look further at the Eight Worldly Winds (pleasure or pain, gain or loss, fame or disrepute, and praise or blame) and point to a number of guidelines and suggestions for practicing when they arise.

After some general instructions for settling and seeing clearly and a period of practice, there is guidance for practicing with the Eight Worldly Winds (pleasure or pain, gain or loss, fame or disrepute, and praise or blame). We focus first on being attentive to moderate or greater levels of pleasant or unpleasant experiences (when the experiences are in the "workable" range). Then we bring in attention to the other Winds, when they arise.

We begin with a review of the last two sessions related to deepening daily life practice, including identifying some of the challenges of contemporary daily life practice and some basic ways of deepening such practice, the importance for such practice of mindfulness of the body, and the centrality of practicing with reactivity (based on looking closely at the sequence from contact to grasping or pushing away). We then, for the rest of the session, explore the teaching of the Eight Worldly Winds (pleasure or pain, gain or loss, fame or disrepute, and praise or blame) as a way of looking out for eight specific experiences that are likely to lead to reactivity. In all of this, we focus on how we might learn from and respond skillfully to such challenging situations rather than simply react in a largely unconscious and habitual way. The talk is followed by a discussion.

In this guided meditation, we start with about 10 minutes of settling. We then attend to when there is a moderate or greater pleasant or unpleasant feeling-tone, bringing some investigation as to what occurs in ones' experience, including tendencies to reactivity (grasping or pushing away). Toward the end of the guided meditation, there's an invitation to track for those forms of reactivity coming after one of the Eight Worldly Winds (pleasure or pain, gain or loss, fame or disrepute, and praise or blame).

We begin with a review of last week's opening exploration of deepening daily life practice, naming some of the challenges of daily life practice, some initial ways of deepening such practice, and the centrality for such practice of mindfulness of the body. We then, for the rest of the session, explore how we can practice with reactivity when it arises, in its two forms--grasping after the pleasant and pushing away what is taken as unpleasant. We ground such practice in the Buddha's teaching in the model of Dependent Origination of the sequence from contact to feeling-tone to wanting (or not wanting) to grasping (or pushing away). We then point to a number of ways of practicing with reactivity and some of the complexities of such practice, particularly the ways in which reactivity can be enmeshed with discernment. A discussion follows!

In this guided meditation, we start with about 10 minutes of settling. We then attend to when there is a moderate or greater pleasant or unpleasant feeling-tone, bringing some investigation as to what occurs in ones' experience. Toward the end of the guided meditation, there's an invitation to track for any moment of reactivity (grasping onto the pleasant in some way, or pushing away the unpleasant).

In an important sense, daily life practice is central and vital; it is where we live! Yet at times in the non-monastic Insight Meditation approach as it's developed in the West, such practice has been somewhat marginalized, with retreat practice and formal meditation practice at the center. We explore first the challenging context of daily life practice for many Western practitioners, including not just such a lack of sustained emphasis on daily life practice, but also the challenges of living in what is often a very busy, "mental" culture and society. We then look at a number of ways to bring more awareness into daily life, inviting the listener to see what one or two ways of practicing might be emphasized in the next period of time. We give a more in-depth focus on one very central way of bringing more awareness into daily life--developing mindfulness of the body. We offer a number of different practices that support such mindfulness of the body.

A year after the massive demonstrations in the US following the killing of George Floyd, we reflect on different aspects of the integration of Buddhist practice and transforming racism, identifying nine key themes.

We inquire into doing and not-doing in five ways: (1) identifying the importance of a number of different kinds of "doing" and skillful effort in meditation; (2) pointing also to the centrality of a kind of not-doing (or letting go of doing) and receptivity in meditation; (3) the importance of investigating the "doer" and one's identity as a doer, in a number of different ways, in meditation and daily life; (4) the vision of a doing that comes out of being, that comes out of a deep not-doing, a vision that we find in different spiritual traditions--here we mention ways that this vision is found in Jewish, Christian, Taoist, and Buddhist traditions; and (5) how we explore and cultivate this doing coming out of a deep not-doing in daily life, in "flow experiences," in activities in which we are deeply grounded, and in such areas as sports, music, art, and dance.

We continue to explore the nature of faith (or confidence or trust), how it is developed, and the challenges that arise. We look at the traditional teachings on faith (or saddha) in several contexts, and examine how faith or confidence develops in our practice and in our lives We particularly look at some of the challenges that arise, both in the everyday experience of the Eight Worldly Winds, and in more protracted experiences of something like the "Dark Night of the Soul." The last part of the talk points to what mature faith, confidence, and trust look like, a kind of faith in our own depths and in our own deep resting in the nature of things. We then have a period of discussion and sharing.

Our practice points toward a deep kind of faith (or confidence or trust) that is possible, in which there is faith both in our unique being and in our connection to being itself. We explore how we develop such faith, starting with a brief account of how faith (saddha) is understood in the teachings of the Buddha, and then exploring how faith is developed at different stages of our practice, particularly beginning and intermediate.

We briefly review the main themes of our practice in the last sessions: The importance of "doing" and skillful effort in our formal practice and in our daily lives; the parallel importance of "not-doing" (particularly receptivity) in these areas; some ways to inquire into the nature of our identities as "doers"; some ways of bringing these practices into daily life; the experience of "flow" and being an "expert" in a given area as pointing to a kind of "doing" coming out of a deep not-doing; and the theme of not-doing in Taoist tradition (emphasizing the work of Chuang Tzu) and Buddhist tradition. We suggest that all of practice points toward this deep non-doing as an expression of awakening. We then explore this territory in a 20-minute guided meditation, followed by discussion.

A thirty-minute or so guided meditation, lightly guided, with three successive instructions: (1) to set intentions in light of whether one needs in general to emphasize "doing" more or less, and then to focus initially on settling, connecting with the primary object and noticing when one is distracted; (2) to emphasize receptivity as a dimension of not-doing in being with what is predominant, after an initial period of settling; and (3) opening to a kind of "choiceless awareness," simply noticing what is occurring moment by moment.

We review briefly the basic perspectives that we've explore in preceding sessions: the importance of active "doing" in meditation and daily life, the importance as well as receptivity and "not-doing" in meditation and daily life, and ways in which to inquire into our more fixed identity as a "doer." We then look at two broad perspectives on a doing coming out of a deep not-doing: (1) in "flow" experiences and the experiences of "experts" in a given area, with examples from art, music, sports, and everyday life; and (2) in spiritual traditions, with a particular emphasis on Taoist and Buddhist sources. Then there is a second guided meditation, about 20 minutes long, and beginning at 35:55, grounded in the earlier guided meditation before the talk, in which we explore a progressive letting-go of both more gross and more subtle dimensions of meditative doing, opening up to a deeper non-doing, which can be the basis for the "doing coming out of a deep not-doing" we explored in the talk. Finally, we have open discussion.

About a 30-minute guided meditation emphasizing the balance of more active "doing" and more receptive awareness (a kind of "not-doing") in meditation. We start with intentions and then settling of attention and awareness, followed by opening up to what is predominant, integrating both more active and more receptive dimensions of practice. This session is followed by a talk on the theme of doing and not-doing in meditation and daily life, and a second guided meditation, which goes more deeply into not-doing.

We start with a brief review of what we’ve explored in the last two sessions on this theme, including the importance of both doing and not-doing in Buddhist practice and the nature of identification with the “doer” (and the related themes of self, time, and the future). We then go into more depth inquiring into the nature of the “doer,” including a brief guided meditation looking into the experience of “doing” and opening to not-doing in meditation. We lastly further investigate traditions (Jewish, Christian, Taoist, and Buddhist) that point to the importance of a doing coming out of not-doing, and ways that we can experience and explore this doing coming out of not-doing in daily life, including in the experiences of creativity in art and music, and being “in the zone” in sports.

First, we consider further some of the qualities of mudita, how joy is central to the teachings of the Buddha, how the cultivation of joy is crucial for being able to address difficulties and painful situations, how joy can be understood as a deep expression of our fundamental nature, and how joy can be present even in the midst of difficulties. Then we explore the nature of equanimity, pointing to several of the qualities of equanimity, including balance, evenness, unshakability, undetstanding and wisdom, warmth, and responsiveness. We also examine some of the typical distortions of equanimity and importance of the interconnection of the four brahmavihara as one to avoid such distractions.

We first explore some further suggestions in the practice of metta, particularly related to working with distraction and an active mind, and then related to practicing when difficult states of mind, body, and emotion come up. We then begin to clarify the nature of compassion as the expression of the awakened heart in the presence of pain and difficulty. We link compassion to the understanding of the nature of how the conditioned mind reacts to what is painful, referring to the sequence from contact to grasping in the teaching on Dependent Origination, and the explication of the teaching of Dukkha (or "reactivity") and the end of Dukkha. We then explore further the receptive and active dimensions of compassion, some difficult distortions of compassion, and ways that compassion manifests toward self and others.

We first explore the nature of the four, interconnected brahmavihara as expressions of the "awakened heart." We then orient ourselves to the beginning of formal practice of the brahmavihara by clarifying the nature of metta (or "lovingkindness") practice.

We briefly review the main themes from last week, including the importance of "doing" and effort in the teachings and practices of the Buddha, the importance also of "not-doing" (through letting go and cultivating receptive mindfulness), and elements of our conditioning to be a "doer." We go in more detail into this conditioning, pointing to ways of practicing and inquiring. Then, finally, we explore how there is an advanced way of being in which doing comes, so to speak, out of non-doing; we look at this in terms of the teachings of Lao-Tzu, Chuang-Tzu, and Dzogchen. We close with a kind of developmental model of the stages of inquiry into the doer.

Edited. We explore the nature of equanimity and how to cultivate, with Donald particularly inspired by the qualities of equanimity he found in his father Simon, with the day of the talk the 100th anniversary of Simon's birth! We look at the Pali terms for equanimity and the general qualities of equanimity: Evenness, balance, unshakability, wisdom, connection with the awakened heart, and responsiveness, linking these qualities with particular ways that we can develop equanimity. Following the talk, there is a sustained discussion of various themes and questions.

We explore the nature of doing and not-doing, first in dharma practice generally. The Buddha’s teachings seem full of exhortations to diligence, mindfulness, and skillful effort and doing. Yet there also is a clear place for not-doing—for example, in letting go and in cultivating mindful receptivity to experience. We can also see how being a “doer” is so central to many of our identities, whether in our roles or work or even our meditation. Given these dimensions of doing and not-doing, we suggest a number of ways to inquire into and respond to our patterns and habits related to doing and not-doing, both in meditation and daily life.

After a review of the January 6 session on practicing with intentions in individual formal and daily life practice, and on Inauguration Day, we explore practicing in more community, social, and collective settings. In this context, we point to the importance of combining i"inner" and "outer" practice, and to two possible inspirations: (1)the figure of the bodhisattva who combines awakening and helping others, and (2) the life and work of Dr. Martin Luther King, Jr., a kind of bodhisattva. On this basis, there is a short period in which those present are asked to write their own intentions and/or vows to guide their responses to the current needs and crises of our world. Some share their writing!

Practicing metta is an ancient vocation in which we incline toward metta, toward a warm, expansive friendliness, each moment. In doing so, we also come to see what gets in the way of metta. A metta retreat offers us a focused period of training, helping us then to bring our metta more into our formal practice, our daily lives, and a world deeply in need of metta. Yet there are challenges in metta practice. We also identify a number of these challenges, and how responses to the challenges point to some of the fundamental ways that training in metta transforms us.

At this time of transition, for the earth in the Northern Hemisphere, for many of us in the New Year, and for the U.S., in which clarity of intentions is so important, we explore two types of intentions: (1) aspiration or being guided by one's deeper values and intentions, sometimes taking the form of vows; and (2) moment-to-moment intentions. We are especially interested in connecting the two types of intentions. A focus on moment-to-moment intentions (cetana) helps us with wise action and practice moment-to-moment, seeing which intentions are skillful and which are not (including implicit or even unconscious tendencies linked with habitual energies). We look a number of ways of practicing with intentions both in our formal and our informal practice. We close with a short writing exercise bringing out our core intentions and next steps for the coming period, and then have a period of discussion and sharing.

After setting the context of the Winter Solstice, in terms of the earth and the history of many varied cultures which have had rituals and ceremonies at this time, we explore, through teachings, stories, and poems, five ways that we open to the dark: (1) We stop and become still, like the earth. (2) We learn to be more able to be skillfully with difficulties and challenges.. (3) We become more comfortable and skillful in conditions of not knowing, as we open to the unknown, the mystery, and shadow areas, both individual and collective. (4) We come to experience darkness as generative and fertile, creative and dynamic. (5) We come to experience darkness as luminous, as generating light, as opening us to the light.

We review some of what we've covered in previous sessions, including the Buddha's teachings on views, the core of the problem being reactivity (grasping and pushing away) in relationship to views--not views themselves, and three ways of practicing with views. We then introduce one of the three forms of deeper inquiry into views mentioned, the approach of Nagjarjuna (c. 150-250 C.E.), the "second Buddha." Nagarjuna demonstrated a method of showing how any reactively-held views, including Buddhist views, leads to contradictions and absurdity.

We continue to explore the important, complex, and often challenging theme of practicing with views (or beliefs)--a central theme of individual practice and a vital area in the contemporary collective context. We first review the teachings of the Buddha on views, mentioning several key texts in which it's clear that he takes a highly pragmatic approach to views; views are helpful if they are conducive to awakening and traditional Indian metaphysical views are both not helpful and not ultimately resolvable in terms of their validity. An approach to views is unskillful if based on reactivity, on grasping or fixating, on the one hand, or pushing away in aversion, on the other. We also explore how many social views are the result of manipulation and control, as in propaganda and the social construction, often for reasons of manipulation, of many of our most central concepts and views. In the last part of the talk, we explore several ways of practicing with views, including (1) developing mindfulness of views, (2) inquiring into fixed views (we outline a number of methods), and (3) cultivating listening and empathy. The talk is followed by discussion, with comments and questions.

The Buddha famously said, “I have dukkha and the end of dukkha.” Yet it can be confusing to know what the Buddha might have meant. One reason for the confusion is that there are multiple accounts of dukkha in the discourses; we explore four of them, finding that, for the first three, it doesn't make sense to speak of the "the end of dukkha." Only for the fourth sense of dukkha, which we find both in the teaching of the Two Arrows (or Darts) and in the teaching of Dependent Origination does "the end of dukkha" make sense. On this basis, we then explore the nature of dukkha, interpreted especially as reactivity, which we find in two forms--grasping and pushing away. We lastly explore eight core ways of practicing with dukkha.

Practicing with one's views or opinions or beliefs is central both to traditional Buddhist practice and to what is needed in a society polarized by views; it is also central to relationships and skillful communication, especially in difficult or conflictual situations. We establish in this session a foundation for such practice, by identifying both the core teachings on views by the Buddha and three basic ways of practicing with views. We explore the core teachings on views especially by looking at five key passages from the Buddha's discourses, getting a sense of how attachment to views can be problematic. We also identify three ways of practicing with views: (1) becoming mindful of one's views, (2) inquiring into one's views when one notices an opposition with the views of others, and (3) listening and developing empathy in relationship to the views of others. After the talk, we discuss together many questions and points related to these teachings and practices.

The morning after Election Day in the U.S., with the result in the Presidential election still uncertain, we explore a number of ways of practicing--in both a more inner and a more outer way. Participants, who include several from outside the U.S., share some of what they are experiencing, and we explore several ways of working with challenging emotions, thoughts, and body-states. We emphasize the importance of compassion for self and others, empathy--including across lines of difference, working with one's own views, participation in a community, and connection with traditions and approaches--such as that of the bodhisattva--that give one resources for the "long haul." Eve Decker brings in a vital further resource--song--three times during the session, with "Sending You Light," "We Who Believe in Freedom," and the dedication of merit from the Chinese Pure Land tradition.

What does our practice look like at a time of multiple crises? We explore the great contemporary need for many of us to deepen in our path of awakening, and deepen in or sustain our ways of responding to the needs of our world. We look at the nature of awakening, both in its traditional and contemporary forms, and ask: How might I bring my practice of awakening up a notch or two? We look at how we can integrate this awakening process with our responsive action, pointing to what we might call a contemporary curriculum for those integrating inner and outer transformation. Following the talk, we have a discussion covering many aspects of our theme of awakening in a time of crisis.

We examine both the nature of equanimity and how to develop more equanimity, both in formal meditation and in the flow of our lives, including in the context of multiple contemporary crises. Equanimity has qualities of balance, evenness, unshakability, understanding and wisdom, faith, joy, and responsiveness. It can be cultivated in our basic mindfulness practice, as we develop more balance, particularly by learning from tends to unbalance us, including difficult emotions, thoughts, and body-states. We can also particularly focus on the teaching of the "Eight Worldly Winds" (or Conditions): pleasure and pain, gain and loss, fame and disrepute, praise and blame.

We focus, in the context of difficult or challenging communication, on the integration of individual, inner practice and skillful speaking. After a review of eight general guidelines for skillful speech and how we do inner practice related to, but separate from, such challenging communication, we look at ways to bring inner practice in speaking and relating. We also focus on several more "outer" skillful ways of speaking to bring about mutual understanding, including using relatively neutral observations free of interpretations, and cultivating the practice of empathy. We then look at how to integrate more inner and more outer dimensions of practice in the context of several challenging situations.

We explore the nature of fear and how to practice with fear. Syra speaks first; Donald speaks second, starting at 17:00. Discussion, including questions, starts at 34:43.

We review eight important capacities that help us to be skillful in difficult and challenging situations involving speech and communication. We then continue to explore how we might combine more "inner" and more "outer" responses, here focusing especially on "inner work" with difficult emotions (we look at working with anger and fear), thoughts and narratives (we look particularly at those connected with the judgmental mind), and body states. A discussion follows the talk.

After a brief review of the foundations of wise speech and the eight guidelines for skillful speech when there are difficult or challenging situations, we explore the connection of inner practices with such situations. We look at two dimensions of such practice: (1) looking at and transforming conditioning that makes it hard to engage in such situations, such as related to negative views about conflict and anger, and discerning when there is spiritual bypassing in relationship to difficulties; and (2) bringing mindfulness, inquiry, and investigation to difficult emotions such as anger, fear, sadness, etc.,and to thoughts and narratives (especially generated by the judgmental mind). We will continue this exploration, including of difficult body states, next time..

We explore the deep resonance between Buddhist practice and nonviolent action (in the tradition of Mohandas Gandhi, Dr. Martin Luther King, Jr., Dorothy Day, Cesar Chavez, and others). We first examine the core of Buddhist practice as expressed in the Buddha's statement: "I teach dukkha and the end of dukkha; we explicate dukkha as "reactivity." We then show how the nonviolence of Dr. King follows the same core understanding of developing non-reactive and nonviolent responses--for him especially to the institutionalized reactivity of greed and hatred. We identify six basic themes of such nonviolent action, which, in the words of John Lewis, is ultimately "love in action."

After reviewing three foundations of Wise Speech--the four ethical guidelines for skillful speech, presence and mindfulness during speech, and the practice of empathy--we explore, on the basis of these foundations, how to be skillful during difficult or challenging situations of speech and communication, whether involving two individuals, a group, or a larger society. We identify eight perspectives, practices, and capacities that support skillful speech during such difficult situations.

The Buddha said, “I have taught dukkha [usually translated as “suffering”] and the end of dukkha.” This teaching is the heart of our practice, yet it is often misunderstood or even confusing to people, primarily because there are at least four different understandings of dukkha in the teachings. We’ll explore the nature of the teaching, emphasizing particularly the interpretation of dukkha as "reactivity" (particularly linked to the teaching of the Two Arrows or Two Darts), which comes in two forms--grasping or greed, and compulsive pushing away or aversion. We'll point to how we might practice with the teaching at this time of crisis--in our formal practice, in our practice in daily life, and in our work, service, and/or activism.

After a brief review of the previous talks in this series, and a clarification of the different dimensions of our practice, we continue to explore the foundation given last time--empathy practice and the intention to understand and connect with another. We work with two brief exercises which point to ways of practicing empathy. Then we examine the four guidelines for wise or skillful speech given by the Buddha--for our speech and communication to be truthful, helpful, kind and loving (even when saying difficult things), and timely.

We start with a brief review of the three previous talks on deepening practice during the pandemic (and other crises), including clarifying three broad areas of practice: Formal meditation practice, daily life practice, and work, service, and/or activism as practice. In this session, we explore the foundations of Wise Speech as practice, mentioning three foundations. The first two include (1) the ethical guidelines given by the Buddha regarding skillful speech, and (2) developing presence and mindfulness during speech (including listening). We focus most of the time on the third foundation of cultivating empathic connection with another, clarifying the difference between empathy and compassion, giving some of the findings of studies in neuroscience about empathy, and examining what blocks empathy. We then work with a simple (yet powerful) empathy practice of tuning into (1) emotions, and (2) what matters, and move into a period of discussion.

After a brief review of what we've explored in the last two sessions, in terms of ways of deepening daily life practice in terms of formal practice, informal practice, and one's work, service, and/or activism, we go more deeply into two areas. We look at how to practice with exploring and seeing intentions, and some ways to make connections between formal and informal practice--in the flow of daily life. The talk has a few references to the life of Rep. John Lewis, the civil rights activist and Congressperson, who died on July 17, 2020, and is followed by discussion..

We explore the nature of ethical commitment and how our commitment not to harm also implies, following some of the teachings and actions of the Buddha and of other teachers, such as Thich Nhat Hanh, a commitment not to let others harm (or kill). On this basis, we then outline a number of possible ways to act to address the harm of racism, clarifying an important aspect of such action--that our actions to address harm as much as possible not cause further harm themselves. We end by remembering that we need perspectives and capacities, inner and outer, that help us to be engaged for the "long haul."

We begin with a brief review of the previous week's talk and discussion, in which we explored a number of ways to deepen (1) our formal practice; (2) our informal (daily life) practice; and (3) our service, work, and/or activism as practice. This exploration points to a broadened sense of practice. We then examine in some depth three inter-related foundational areas for deepening practice in all three areas: (1) developing mindfulness of the body; (2) working to transform reactivity (here as a translation of "dukkha"), including as it manifests in challenging or difficult experiences; and (3) pausing and setting intentions. Our discussion particularly goes into being skillful with challenging experiences.

In this second talk in the series, we first review the main "wisdom" perspectives presented last week, that give us some orientation toward understanding and transforming racism. Then we explore the second area of training: meditation and inner work, identifying four main themes and practices, the first three of which are supported significantly by working in small groups: (1) understanding and working with "implicit bias"; (2) cultivating mindfulness of our racial conditioning and the experiences which arise in investigating race and racism; (3) heart practices like compassion and empathy; and (4) the importance of continuing to access, as best we can, deeper experiences of our being.

Our current crises present both challenges and opportunities. We look at three main ways to deepen our practice at this time, focusing on (1) formal practice; (2) more "informal" (or "daily life" practice); and (3) our work, service, and/or activism. For each of these areas, a number of suggestions are made, inviting the listener to discern the one or two or three ways that most resonate and connect with one's own edge of learning.

In this first talk in a three-part series, we work with the traditional model of a threefold training in wisdom, meditation, and ethics, beginning with identifying three perspectives that can guide our understanding and practice. The first is to remember the Buddha's rejection of the caste system and its core claims, and the welcoming of all, from any caste or from no caste, into his community. The second is to understand how greed, hatred, and delusion, the transformation of which is at the center of our practice, are not just individual but also institutional and systemic in nature. The third is to see how race, in terms of blackness and whiteness, is a social construction without biological reality, appearing in history at a certain point a little over three centuries ago (we look in some detail at how whiteness appeared in colonial Virginia at the end of the 17th century); it is a construction very clearly connected with divide-and-conquer strategies by the wealthy elite, which then has terrible consequences.

Traditional Buddhist training occurs through development in wisdom, ethics, and meditation. We use this model to help us to understand Buddhist practice that aims to transform racism. We start by reviewing briefly the first three perspectives offered in the previous week, which fall under training in wisdom. Then we look at how ethical practice and in particular the practice of non-harming can be the basis for action, based on an understanding of ethical practice as guiding both one's personal behavior and one's responses to harm in one's communities and society. Lastly, we explore meditative training and how in particular mindfulness and compassion play central roles in the transformation of racism.