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.

We open up five perspectives, the first three of which have more to do with understanding and the last two of which have more to do with practice and action. The five perspectives are: (1) remembering the Buddha's elimination of caste within his community; (2) understanding how greed, hatred (including racism), and delusion are not just personal but are also institutionalized; (3) understanding through looking at US history how race is a construction (with terrible consequences)-- both initially in the 17th century and later, commonly linked with divide-and-conquer strategies by those with economic and political power; (4) how our ethical practice calls us not just not to harm in our personal actions, but also not to let harm be done by others; and (5) the identification of different dimensions of transformative practice. The talk is followed by discussion.

After a review of our last two sessions exploring the nature of dukkha as reactivity and how to practice to transform reactivity, in the context of the Buddha's teachings of Dependent Origination and the Two Arrows, we explore a third aspect of practice. Some of our experiences of reactivity, particularly those in which there are repetitive and habitual patterns, sometimes open up to reveal old and relatively unconscious material, part of our "ignorance," giving us the chance to access and transform such material. This can occur, for example, when there is trauma, or when there are limiting beliefs originating from childhood (or sometimes later) related to psychological and/or social conditioning. A general model is given of four steps in the transformation of such material.

We first review the main themes from last time: (1) the nature of reactivity, and dukkha as reactivity in the Buddha's teachings, (2) the nature of awakening and freedom as liberation from reactivity, and (3) four main ways to practice with reactivity. We then look more deeply, noticing that very commonly reactivity is mixed with insight, discernment, intelligence, or something important or valuable, as when I become reactive when someone doesn't keep an agreement, or at social injustice. We explore how to transform reactivity by separating out what is valuable from the reactivity, in a number of ways, so that we can keep the insight or intelligence, and use it as the basis for wise, compassionate action. We close the talk with Eve Decker singing, "Simple Truth," about skillful ways to work with reactive self-judgment, and then have a period of discussion, including questions.

We begin with some remembering of our current context of crisis, and the possibility of having major learning and transformation come out of this time—personally, relationally, and collectively—rather than simply going back to the old “normal.” Then we continue to explore the different dimensions of awakening from our habits and conditioning, here looking at what may be the most central dimension—transforming dukkha (or “reactivity”—compulsively grasping after the pleasant, pushing away the unpleasant); the Buddha said once, “I teach dukkha and the end of dukkha.” We examine: (1) the nature of dukkha or reactivity, grounding in the core teachings of Dependent Origination and the Two Arrows; (2) the nature of non-reactivity, or freedom or liberation or responsiveness; and (3) how to practice to transform reactivity, identifying six ways of practicing, and focusing here on the first four.

After a brief review of some of the suggested ways to practice with the pandemic given last week, we explore two key capacities for our times: Compassion and equanimity. We look into the key aspects of compassion and equanimity and also how to cultivate them. For each of the two qualities, we also have songs inspired by and inspiring the qualities, from Eve Decker. A period of discussion, including questions and responses, concludes the session.

Questions and responses, as well as suggestions and shared insights from the group.

A talk giving a number of ways to approach this time of "sheltering-in-place" in terms of perspectives, intentions, core practices, and skillful actions, seeing the crisis as a great opportunity as well as a challenge.

We begin by pointing to how combining traditional Buddhist training with transforming psychological and social conditioning and unresolved material suggests the contours of a contemporary path of awakening. We then identify some of the main areas of the contemporary “shadow,” of unconscious, unresolved conditioning and developmental wounds, such as anger, fear, death, shame, conflict, trauma, grief, sexuality, and so on. We then give a “map” of four stages in the transformation of the shadow (particularly in a meditative context), starting with finding ways to access the shadow, then learning to be with and explore the shadow, then transforming the shadow, and then integrating the shadow work with daily life.

We continue to explore the role of working with transforming psychological conditioning and unresolved material (incomplete developmental tasks, developmental wounds, trauma, limiting beliefs, etc.) in a contemporary path of awakening. Using the concepts of unconscious material and of the “shadow” (individual and collective), we point to how the Buddha faced his own shadow (the four heavenly messengers that he found outside of his conditioning in the palace). We then explore some tools and ways to open to and work with unconscious or shadow aspects of ourselves, both in and out of formal meditation.

In this session, we explore first in a more general way the complex relationship between transforming our psychological conditioning (including any residues of trauma) and meditative training, pointing to a kind of emerging contemporary map of how these practices come together (and how this map relates to more traditional maps). Near the end of the talk are inquiry questions to help us explore our own unresolved issues of a more psychological nature.

Four Practices

A guided meditation exploring the nature of our experience of time, followed by a talk and discussion.

A guided meditation exploring the nature of our experience of time, followed by a talk and discussion.

We focus in this session on four ways of practicing that help us to transform our conditioning in relationship to time: (1) opening to the present moment, as in our core practice of mindfulness; (2) exploring impermanence reflectively and experientially in several ways; (3) accessing, at least briefly, a timeless awareness, and learning to live from this awareness more and more; and (4) noticing and examining our various forms of conditioning around time. The first three ways of practicing correspond to the guided practices in the earlier guided meditation. For the fourth, we look especially in this session at the powerful ways that our cultural and social conditioning operates, comparing some of the main aspects of conditioning in the mainstream U.S., with its emphasis on future planning, productivity, and busyness, among other orientations to time, with how some other cultures experience time.

After starting with the foundational mindfulness instructions for settling, becoming less distracted, and then seeing clearly whatever is predominant in experience, we explore three ways of practicing that help us to transform our conditioning in relationship to time: (1) opening to the present moment; (2) exploring impermanence, particularly the arising, staying, changing, and passing away of experiential phenomena; and (3) accessing, at least briefly, a timeless awareness.

We continue to investigate our experience of time, focusing first more extensively on common patterns of experiencing time in a conditioned way. We then point to three main ways that our sense of time is transformed as we awaken, related to a deepened sense of impermanence as well as a greater sense of presence, and, finally, a movement, so to speak, into timeless awareness. Relatedly, we point to four main ways of practicing to investigate our experience of time, related first to examining our various conditioned constructions of time, and then to opening further to impermanence, presence, and timeless awareness, which can then also, to speak, hold time.

We explore two dimensions of integration in metta practice: (1) connecting metta and the awakened heart with wisdom, especially through the connection between metta and equanimity; and (2) pointing to ways to continue our metta practice in several dimensions of daily life—in individual practice, in being with others, and in our participation in the wider social world.

Instructions for "radiating metta" and guided practice.

Guided by a recent translation of a poem about metta practice by an early Buddhist nun, from The First Free Women, we contemplate the simple yet radical and profound spirit of metta practice. The author tells us: "I have followed this Path of friendship to its end. And I can say with absolute certainty—it will lead you home.” We look at how metta cuts through fear, how it deepens concentration, how we work with the challenges of metta practice, how we navigate the “purification process” linked with metta practice, and how we integrate the kind heart, mindfulness, wisdom, and skillful action.

At an often frenetic time in our society, it can be important to find a time to stop and dis-engage from our busy-ness, for a few hours, a half-day, a day, or longer. This can help us in many ways, including knowing more deeply and intuitively what our next steps might be, in alignment with our integrity. This is crucial both individually and for those engaged in responding to the crises of our world. We explore five key ways to be with such a process—to embrace the darkness of this time, and to come to know how being with the darkness is generative and brings light.

Following last week’s initial inquiry into our experience of time, and, for many, a week of practice related to time, we explore (1) further aspects of the nature of the ordinary conditioning related to the experience of time, bringing some of our own findings as well as material from philosophy, physics, and psychology; (2) some further material on how the Buddha and other awakened beings teach about time and the timeless; and (3) several main practices that help us to explore and transform our conditioning related to time, including developing mindfulness in the moment, opening to “flow” states, and exploring impermanence.

Guidance generally on mindfulness practice, followed by guidance on several ways to explore time, including being in the present moment, noticing patterns to time, and opening in different ways to the impermanence of experience.

In this initial inquiry into our experience of time, we explore (1) the nature of the ordinary conditioning related to the experience of time, including how we relate to past, present, and future, how we take time to be objectively “real,” and how we learn as children to use the construction of time; (2) how the Buddha and other sages seem to experience and teach about time, including about the “timeless”; and (3) how to practice to explore and transform our conditioning related to time.

A day before Thanksgiving, we explore the central importance of cultivating generosity (dāna) and gratitude (kataññutā), and their interrelationship. The Buddha teaches (AN 2.11): "These two people are hard to find in the world. Which two? The one who is first to do a kindness, and the one who is grateful and thankful for a kindness done.” We look at a number of ways to practice to cultivate generosity and gratitude, and some of the nuances and complexities of such practices, including the importance of gratitude as a practice in difficult circumstances. Ultimately, these two practices teach us to rest more and more with a sense of interdependence and what Thich Nhat Hanh calls “interbeing.”

A day before Thanksgiving, we explore the central importance of cultivating generosity (dāna) and gratitude (kataññutā), and their interrelationship. The Buddha teaches (AN 2.11): "These two people are hard to find in the world. Which two? The one who is first to do a kindness, and the one who is grateful and thankful for a kindness done.” We look at a number of ways to practice to cultivate generosity and gratitude, and some of the nuances and complexities of such practices, including the importance of gratitude as a practice in difficult circumstances. Ultimately, these two practices teach us to rest more and more with a sense of interdependence and what Thich Nhat Hanh calls “interbeing.”

On the Jewish holiday of Yom Kippur, when it is said that the veils of ignorance are lessened, we explore ways to “begin again,” both in the moment and more generally,--to re-align our lives, guided also by Buddhist resources and by poets, sages, and activists. Through guided reflections, we examine (1) ways in which we are “off the mark,” in which we need re-alignment; (2) what we wish to let go of and/or forgive; and (3) our deeper aspirations for the next period of time.

In our fourth exploration of how to practice with conflict, we examine four practice resources, inviting listeners to keep in mind, as we explore the resources, a conflict (whether an inner conflict, an interpersonal conflict, or a larger social conflict); conflict is understood as a difference of, or tension between, positions or values or needs. The first resource is that of the tools of our inner practice: mindfulness practice, heart practices such as compassion, lovingkindness, and forgiveness, and ways to work with difficult emotions and thoughts such as anger, fear, sadness, frustration, the judgmental mind, etc. The second resource is that of the "win-win" or "both-and" model of conflict transformation, in which the aim is to move from an "either-or" or "win-lose" framework toward the "win-win" way of meeting the underlying values or needs of both sides; at times, we may need to move away from the "win-lose" framework through "avoidance" (time outs, cease-fires, etc.) or compromise, on the way, if possible, to "win-win." The third resource is that of empathy, taken as a practice central to working with conflicts of any kind. The fourth resource is that of working with attachments to fixed views that typically arise in conflict situations of any kind, especially through through mindfulness, inquiry, empathy, and heart practices.

We review what we’ve explored so far about practicing with conflict, including our conditioning and stereotypes about conflict (typically with views of conflict as negative), ways to bring our meditation practice into working with the “inner” states (emotions, thoughts, bodily states) that arise with conflict, and the “both-and” or “win-win” perspective on approaching conflict. We then bring in a further important resource—empathic understanding of another—outlining a simple way to “practice” empathy. We then work with an exercise bringing empathy to someone with whom one is in conflict. Then we discuss all of this.

We explore further how to connect dharma practice with being skillful with conflict. We look at the various forms of conditioning around conflict, including the prevalent negative connotations of the word, “conflict,” the very common conditioning to either avoid conflicts or “act out” in conflicts (with avoidance being much more prevalent in our group), the tendency to see conflicts dualistically (in terms of winner vs. loser, right vs. wrong), and the tendency to project negative qualities onto one’s opponent. We examine more briefly some of the meditative resources for working with conflict and the importance of empathy, before focusing on the “win-win” or “both-and” model of conflict transformation; we work with several examples of conflicts given by the group.

The world deeply needs a culture of skillful conflict transformation, informed by dharma practice. In such a culture, we would have individuals who combine inner capacities such as mindfulness, skill with difficult emotions, empathy and compassion, and equanimity, with perspectives on how to work with conflicts, whether inner, interpersonal, or social. In this talk, we look at some of the prevalent social conditioning around being with conflict, including tendencies to avoid conflict or act out when there are conflicts, and widespread tendencies to see conflicts dualistically and to project negative aspects onto “opponents.” In this context, Donald presents some images and reflections from his just-completed time of teaching and traveling for 3 1/2 weeks in Israel and the West Bank. He then focuses on some of the inner capacities important for being skillful with conflict, next time examining some of the perspectives on conflict that have come out of the fields of mediation, negotiation, and conflict transformation. There is also a time of discussion.

Description: We first look briefly at the general framework of this series of talks and discussion; we examine: (1) the conditioning of the “ordinary habitual mind,” understood through examining 10 different parameters of that mind; (2) the nature of the “Buddha mind” in terms of these 10 parameters; and (3) how we practice with a given parameter to enact this transformation. Today’s talk is the second covering the nature and sense of self; we review some what was covered last time. We then take the rest of the session examining one manifestation of the “thick” self—the conditioned sense of the “doer.” We look at a number of ways in which the doer becomes more obvious, as when there is anxiety about not doing anything; we might notice this sometimes on a vacation or in retirement. We also examine the cultural dimensions of the conditioning around finding identity as a doer. We then look at how it’s possible to have our doing come more out of presence and being, with reference to the teachings of the Buddha and Chuang-Tzu especially. We conclude with a series of exercises in which we develop a sense of doing that comes more out of presence and being.

We first look briefly at the general framework of this series of talks and discussion; we examine: (1) the conditioning of the “ordinary habitual mind,” understood through examining 10 different parameters of that mind; (2) the nature of the “Buddha mind” in terms of these 10 parameters; and (3) how we practice with a given parameter to enact this transformation. Today’s talk is the second covering the nature and sense of self; we review some what was covered last time. We then take the rest of the session examining one manifestation of the “thick” self—the conditioned sense of the “doer.” We look at a number of ways in which the doer becomes more obvious, as when there is anxiety about not doing anything; we might notice this sometimes on a vacation or in retirement. We also examine the cultural dimensions of the conditioning around finding identity as a doer. We then look at how it’s possible to have our doing come more out of presence and being, with reference to the teachings of the Buddha and Chuang-Tzu especially. We conclude with a series of exercises in which we develop a sense of doing that comes more out of presence and being.

After situating today’s theme in the context of the nature of the “ordinary habitual mind” and how it is transformed, we look at the fourth parameter of transformation: the nature and sense of self. We start by recognizing the often conceptually confusing nature of this area, and then proposing a primarily practical way to approach the area. We first identify the conditioned sense of self as permanent, independent, and separate, how this sense of self manifests in various ways and why this can be a problem, connected with suffering. , We then briefly suggest how the elements of such a conditioned sense of self are absent in an awakened being and how other positive qualities are present. Finally, while recognizing a number of complexities, including developmental issues, we look at two practical ways to explore and transform the conditioned sense of self: (1) by looking out for and being mindful of when there is a “thick” or “big” sense of self, and (2) finding various ways, in the flow of daily life as well as in formal meditation, to “thin” out the self, developing ways of experiencing with no or much less of a sense of self.

Basic Mindfulness Instructions and a Guided Meditation on Exploring the Nature of the Self

We continue to focus on two core themes related to developing the open, awakened heart: (1) Seeing what blocks the heart and responding skillfully in the moment and over time, and (2) cultivating the open awakened heart in a variety of ways, both in and out of meditation.

After a brief account of the ten parameters of transformation that we’re considering in this series, we look at one of them--the ordinary habitual “heart,” our emotions and our access (or not) to kindness and care. We examine many factors that block or limit the awakened heart of kindness and love, including greed, hatred, and delusion; several dimensions of social and historical conditioning; the split between mind, body, and emotions; unhealed wounds; emotions like fear and anger; and attachment to views. We point to some of the ways, including in meditation practice, to access the awakened heart.

We contextualize our conditioning in relationship to the different “parts” of our experience—related to our thinking, emotions, and body—by examining some the social and cultural history of the last few hundred years, in which thinking has been increasingly differentiated from emotions and the body. We then examine further the nature of our ordinary, habitual experience of the body. The main focus is on a number of “body practices,” including mindfulness of the body in both formal meditation and daily life, ways to self-regulate when there is high activation, using the body in investigation of experience, and the body as a key to presence in speech and interaction.

After an overview of ten aspects of the transformation of the ordinary habitual mind, and a review of the first, examining how thinking is transformed, we look at (1) the nature of contemporary habitual experience of the body, (2) the nature of the awakened experience of the body, and (3) how we practice to enact this transformation, particularly focusing on various aspects of mindfulness of the body.

After an overview of ten aspects of the transformation of the habitual mind, we start with the first, examining how thinking is transformed. We look at (1) the nature of habitual thinking, with some attention to contemporary conditioning, (2) how such habitual thinking is transformed, and (3) how we practice to enact this transformation.

We explore the nature of the spiritual journey, using three reference points: (1) Mary Oliver’s poem, “The Journey”; (2) the life of the Buddha; and (3) the experiences of our own journeys. The journey goes from taking life for granted through questioning, looking for something deeper, leaving the habitual, going through challenges and “purification,” awakening, and then a return.

As we are poised to return from one or two months of practice, we consider a number of supports for continuing our practice in all the parts of our life, whether more individual, more relational, or more collective, including the archetype of the Bodhisattva, which can inspire us to connect inner and outer practice.

After a brief overview of the “three ways of seeing that liberate” (into anicca, dukkha, and anatta, or impermanence, reactivity or suffering, and not-self), and how to practice investigating anicca and dukkha, we explore a practical way to understand and investigate anatta or not-self. We focus on two ways of investigation: (1) noticing when the sense of self is “thick,” and studying it; and (2) learning in a number of ways to be with the flow of experience with less or little or no sense of self, as we “thin” the self.

We explore how to develop samadhi or concentration in samatha practice, through examining: (1) the nature of samadhi and samatha practice, (2) their place and importance in our practice, (3) some ways to practice to develop samadhi or concentration, (4) some of the challenges of samatha practice and how to work with them, and (5) how samadhi or concentration supports insight practice.

After some further examination of the nature of mindfulness, we explore the Second Foundation of Mindfulness, first pointing to the central importance of the practice of being mindful of the “feeling-tone.” As articulated in the teaching on Dependent Origination, we study the sequence, that occurs when there are not mindfulness and wisdom, of (1) contact; (2) feeling-tone; (3) wanting the pleasant (or aversion to the unpleasant, and unawareness of the neutral), and (4) grasping the pleasant (or pushing away the unpleasant, or continued unawareness of the neutral). We look at the experiential nature of the pleasant, unpleasant, and neutral, and suggest a number of ways to practice with feeling-tone.

After a brief review of the last two weeks' theme of the seven stages of the spiritual journey, we focus on how practice develops through transforming ten aspects of the "habitual ordinary mind," including our ways of thinking, how we relate to the body and heart, our senses of self, time, and "external" world, and so on.

An overview of metta practice and two methods of practicing metta (through phrases and through “radiating metta”), followed by a guided practice period and a few Q&A.

On the first evening of a four-week retreat for some, and the beginning of the fifth of eight weeks for others, we explore the “map” of our foundational practices: (1) developing wise or right view and intention; (2) samatha practice, developing concentration (or samadhi); (3) insight practice, with mindfulness as a core practice; (4) the heart practices, particularly lovingkindness, compassion, joy, and equanimity; (5) grounding in the body; and (6) touching freedom and awakening.

After a review of the seven stages of the spiritual journey presented the week before (originally with reference to Mary Oliver’s “The Journey,” the life of the Buddha, and our own journeys), we explore how for each stage, there are particular practices and intentions that are central. As we explore the practices, we get a better sense of the variety of practices that we may work with at different points in our own journeys, and which are most appropriate at which times.

Partly in honor of the recently deceased poet, Mary Oliver, we use her poem, "the Journey", as a reference point for understanding the nature of the spiritual journey. Two other reference points are the life of the Buddha, and then the experiences of our own lives. After an exploration of the very nature of the journey, and how a journey may take years, or two weeks, or an hour, we explore seven stages of the spiritual journey, starting with taking life for granted, being caught up in habitual and conditioned mind and behavior, and ending with some degree of awakening and then re-entering the "ordinary" world, often bringing gifts from the journey. In between is the heart of the journey. [The talk ends at 1.06.23.]

We first review the three themes identified as the "shared heart" of Buddhist practice and the life and work of Dr. King: (1) non-reactivity (the end of dukkha) and nonviolence; (2) love, metta, and compassion; and (3) the integrity and coherence of one's life, such that this "shared heart" appears increasingly in all parts of one's life. Then we imagine a kind of dialogue between Western Buddhists and Dr. King, identifying both the great jewels and some of the blind spots or underdeveloped areas of each. This points toward the aspiration to bring together the best of both approaches, to bring together deep inner and outer transformative practice; we make use of a number of resources, including the figure of the bodhisattva, in clarifying this aspiration.

We review and deepen the exploration of three core themes that are the shared heart of the approaches of the Buddha and Dr. King: (1) the wisdom and understanding of the nature of dukkha and the aim of ending of dukkha - understood in this context as reactivity and violence in their different forms; (2) the centrality of the wise heart- understood as love, metta, compassion, etc and the importance of acting from this wise heart; and (3) integrity - the coherence, consistency, and authenticity of one's life, especially in relationship to the first two themes. We then begin an imagined "dialogue" between the Buddha and Dr. King that might point to an integration of deep inner and outer practice based on these principles.

This is a second longer talk given during the daylong of January 20, 2019, on "Dukkha and the End of Dukkha," led by Donald Rothberg and Heidi Bourne.

The Buddha famously said, “I have taught one thing and one thing only, dukkha [suffering or reactivity or a sense of unsatisfactoriness] and the cessation of dukkha.” In this daylong, we explore this core teaching as it is expressed in the Four Noble Truths and the teaching of the Two Arrows. We suggest ways to study and implement this teaching both in formal meditation and in everyday life, through practices and reflections that bring together the wisdom of seeing the roots of dukkha, the compassion and kindness that can hold our difficulties, and skillful action to transform dukkha.This talk give an orientation for the daylong.

On the day after Dr. King's birthday, we explore three themes that are central both to dharma practice and to the life and work of Dr. King, and that are interpreted in strikingly similar ways. The three themes are (1) the core of wisdom as an understanding of non-reactivity, the end of dukkha, nonviolence; (2) the centrality of love/metta or lovingkindness/compassion; and (3) integrity--the wholeness and coherence of one's life guided by these core principles and spiritual qualities.

We explore a number of ways to continue to deepen our metta practice, in terms of individual practice, bringing metta into relationships, and being guided by metta in our participation in the healing and transformation of the world.

We explore the core intention of metta practice, to bring kindness, warmth, and care to every moment and every being. We examine how metta practice develops further steadiness (samadhi), how it helps us to lead with the heart and work with what stands in the way of the open, kind heart. As we practice further, we open increasingly to the radiance of our hearts and our being. We keep training, and we bring our metta practice into the world, where it is deeply needed. We close with two stories of metta practice in the world in challenging situations.

We use six metaphors for darkness to suggest ways to orient our practice, both in general and here at the time of the Winter Solstice. We look at darkness as stopping (like the earth), as being with the difficult and painful, as not knowing (and being with the mysterious), as opening to the shadow, as generative and fertile (like the earth), and as luminous.