How can we be skillful with our speech practice in difficult or challenging situations? We examine a number of principles and capacities, particularly deep listening, that can guide us.

We explore the possibility of taking radical responsibility for our thoughts and emotions at the ability to respond skilfully, rather than react. We look at three ways of practicing with thoughts and emotions. 1. coming back to balance when out of balance. 2. cultivating mindfulness of thoughts and emotions. 3. working more actively with thoughts and emotions, including habitual patterns.

We explore the importance of speech practice, its place ijn the path of awakening, the four ethical and behavioral guidelines for "right": or "wise" speech, and ways of developing mindfulness in spech practice

We get to know in part through images, the teachers and practices of the Thai Forest Tradition and then focus on four aspects of their teaching.

We explore briefly the history of Thai Buddhism, and thus focus especially on the lives, practice, and core teachings of Ajahn Mun and Ajahn Chah and the Thai "forest Tradition" more generally.

Our core practice of mindfulness is based on Mahasi Sayadaw's technique of noting, starting with the breath and moving to all aspects of experiences. How did we receive this practice? We explore the fascinating history from the Buddha through the 19th and 20th Burma, to the West, where these techniques of mindfulness are influential in many settings.

An introduction to working with judgments; identifying particular perspectives and practices that help us in this transformative work, including examining the nature of judgments.

We explore, through stories, poems and teachings, four inter-related ways to practice with difficult emotions, 1- using antidotes, 2- cultivating the "heart practices" of loving-kindness, compassion, joy, forgiveness, etc, 3- cultivating mindfulness and 4- bringing wisdom to the experience

We explore the tendencies to polarize inner and outer practices, the vision of connecting them, some socially engaged Buddhist exemplars, and how the principles of transformation are the same whether in individual, relational or collective domains.

This is a dharma talk that Donald gave for our volunteer sangha on the theme of "The Path of Service," which is also the theme that Spirit Rock staff are working with this year.

After a review of foundational, intermediate and advanced daily life practices, we focus on several central practices, working with intention, using the imagination, grounding in the body and taking difficulties as practice.

After reflecting on some of the challenges of contemporary daily life practice, we look at three levels of such practice, and many types of practices within each level.

Just returned from a month of retreat practice, i offer various reflections on retreat theme, including impermanence and death, working with inner guidance, and taking all experiences in a learning context, and on core practices, (concentration, insight, metta, and open spacious awareness), ending with a brief song.

We look at the importance of the different parts of our practice - intentions, ethics, mindfulness, wisdom and grounding in the body - for responding to difficult situations- individual, interpersonal and related to the wider world. We then look at how to develop and practice compassion in difficult situations.

We explore compassion and practice to help us respond to difficulties particularly pain and suffering. We examine the distinction between pain and suffering, the nature of compassion, receptive and active compassion, the shadow of compassion and some types of compassion practice.

We begin by identifying several supports for practices with difficulties and then explore forgiveness practice in further depth - with Q & A at the end.

An introduction to forgiveness as an inner practice to work with reactivity toward self or others. Includes a guided practice and questions and response.

We explore (1) our individual metta practice - formal and informal 0 in our daily lives, (2) metta practice in the context of our many types of relationships, and (3) metta practice as service and action in our wider world.

Forgiveness practice is one of the family of "heart practices" and particularly valuable in relationship to difficult experiences, both interpersonal (or social) and in relationship to oneself. We look at forgiveness in the context of metta practice, exploring the dynamics of forgiveness through stories and core guidelines of forgiveness practice.

At the Winter Solstice, we can learn better to embrace the dark-in multiple ways, and to invite the light. Using poetry, stories and teachings, we explore how practicing with darkness and light can deepen and illuminate what Mary Oliver calls our one "wild, precious life."

After a review of the theme of ignorance, we explore how we don't often see the deep nature of things - as impermanent, leading to suffering if grasped and empty of an independent self and how to practice to see deeply.

In the context of the transformation of ignorance, we look at views, beliefs and opinions - traditional teachings, how to use them skillfully, ways that we use them unskillfully and how to practice with views.

After reviewing why and how we focus on transforming the different inter-related forms of ignorance - personal, social and spiritual - we focus on ten steps in transforming personal ignorance.

Talk, guided meditation, and discussion, with some attention to the model of the six internal and external sense bases.

Review of the first three foundations of mindfulness and an introduction to the Fourth Foundation

We review and explore how crucial and challenging the root human problem as that of ignorance. We then examine in more depth the roots of personal ignorance, particularly as represented as limiting beliefs and how to access and transform such ignorance.

For Earth Care Week we review the three aspects of ignorance examined last week - personal (or psychological), social, and universal. We focus on the social roots of ignorance with attention mostly to understanding and responding to the climate crisis.

We examine the centrality of ignorance as a root of suffering and three main inter-related forms of ignorance - (1) Personal and psychological (2) Social and (3) Universal

After a further investigation of how to practice when core limiting beliefs linked to judgments are activated, we examine four ways to bring our judgments practices into relational contexts, ending with a song.

Starting from the context of the teachings of dependent origination, we examine three interrelated forms of ignorance -- personal, social and universal -- and how they condition the judgmental mind. We then can see how two ways of transformation can transform, over time, these forms of core ignorance: (1) The way of mindfulness, investigation and accessing transforms ignorance, and (2) the way of cultivation [ ] qualities, especially through "heart practices."

We inquire into the nature of the "judgmental mind", how it is different from non-reactive discernment, why it is important to work with the judgmental mind, and how we transform it.

We first look at the nature and limits of concentration, in part through the story of the Buddha. We then see how stillness developed in concentration, in relationship to the (relatively) still object, is brought to changing objects for the purpose of clear seeing of impermanence, suffering, and not self, leading to freedom.

An exploration of the challenges of skillful or wise effort in the context of concentration practice, covering (1) the process of purification, (2) a series of suggestions for skillful effort, and (3) how skillful effort deepens into effortless effort.

After a review of our foundational speech practices, we explore some suggestions for how to practice when there are difficulties or challenges, supported by three exercises.

After a brief review of foundational speech practices, we explore, through a talk, exercises, and discussion, developing empathically through attention to emotions and values (or "what matters"), both in ordinary non-conflictual interactions and in conflicts.

We continue to establish foundational perspectives and practices, through (1) a brief review of the previous session, (2) a focus on combining inner and outer awareness, (3) exploring empathy in relationship to feelings and emotions, and (4) two exercises to develop presence and empathy.

We look at (1) the importance of speech practice; (2) the practice of cultivating inner and outer awareness at the same time; (3) the roles of awareness, intention, and action in speech practice; and (4) the speech guidelines of the Buddha. We end with a guided practice period.

Neutral Person

We explore 1) the spirit of metta practice; 2) some of the challenges of the practice, particularly framed in the terms of the five "hindrances"; 3) some of the fruits of the practice, as it matures.

General Instructions on metta and introduction of the "benefactor" category, with Q & A.

The last in a series of talks--an outline of the twelve factors of "liberative" or "transcendental" dependent origination, an analysis of the cycle leading from being able to work with suffering through to liberation.

After a brief review of dependent origination. We also review ways of intervening in the cycle of suffering, and then begin to explore the teaching of "liberative" or "transcendental" dependent origination-focused on the causes and conditions leading to freedom and liberation.

After a brief review of dependent origination we look at ways of understanding several examples of suffering according to the model, and then point to multiple ways that we intervene-especially in the areas of action, direct experience, dispositions and ignorance.

After some general background on dependent origination, we look in detail at the twelve links (nidana) with an interest in seeing how we can intervene to break cycles of conditioning and unskillful action.

An introduction to the core teaching of Dependent Arising, with a brief account of (1) what we bring to experience (links 1-5), (2) What happens in experience (links 6-9), and (3) The consequences of experience (links 10-12). This is an analysis of the roots of suffering (dukkha) and how it is perpetuated.

At this time of climate disruption, we need powerful responses--integrating more "inner" spiritual practices and principles, on the one hand, with skill in "outer" responses, on the other. This integration or marriage can happen in many ways as we participate in the "great turning"--whether our primary emphasis, to use Joanna Macy's analysis, is stopping further damage from occurring, transforming our institutions, or helping to shift consciousness. Without this integration, however, spiritual practice runs the risk of becoming a kind of middle-class escapism and activism runs the risk of being caught in self-righteousness, attachment to views, demonization of the "enemy," and burnout. We need a new integration! We look at several dharma principles that can be the basis for such an integration, consider briefly how Spirit Rock is responding (and might respond further) to climate issues, and especially look at the figure of the bodhisattva.

2013-04-20 (1 day) Spirit Rock Meditation Center

At the time of Earth Day, we pose a a dilemma and challenge. Dharma practice is so compelling. The climate crisis is so compelling. Which do we choose? Both, in our own ways. We look at the ways that our practice (and principles of generosity, compassion, ethics, interdependence, and wisdom) call us to regard and that those responding deeply need spiritual practices and principles to meet the great need.

Reflections after just having returned from retreat, on (1) the nature and beauty of retreat, (2) the range of practices done---concentration, insight, metta, and open awareness; and (3) the deep intention to connect retreat and daily life.

This is the first segment of a daylong on cultivating wise or "right" speech, including when there are difficult speech situations. There is a general introduction to speech and communication practice and an overview of the basic guidelines for speech given by the Buddha.

After a brief overview of the Foundations, we explore both experientially and through teachings four ways of practicing with the aggregates: 1.) Recognizing when they are present 2.) Tracking their arising and passing away 3.) Noting when a thick sense of self is present and opening to experience without such a sense of self 4.) Noting when suffering or dukkha appears and responding skillfully

Our inner practice of metta and our practice of metta in the world are interwoven as we come more and more to practice in all activities and all parts of our lives. We explore this interconnection in terms of metta as a formal practice, challenges in metta and ways of bringing metta into the world.

Weaving in the views and voice of Dr. Martin Luther King Jr. on his birthday with the teachings of the Buddha on metta, and with observations of how metta practice develops, we explore the spirit of metta practice and themes of living from the awakened heart; developing concentration, purifying and eventually unifying mind, heart and body and opening to our radiant depths, we bring metta to the world.

We continue to explore the Fourth Foundation, particularly through the frameworks of the Five Hindrances and The Four Noble Truths.

For "A New Year's Day of Practice: Resting and Re-Visioning," this talk in the afternoon pointed to ways that our practice can work with the three aspects of time: with training in present-centeredness, with studying and eventually letting go of the negative patterns from the past, and with aspiring in the future (in this New Year) to develop in ways that are helpful for both the personal and universal dimensions of awakening. A guided visualization helps us particularly with letting go and being in touch with what calls us from our depths for the next period of time.

This is a short wrap up of this talk. A few minutes between parts 1 and 2 were missed.

We review the Four Foundations with continued emphasis on the Fourth, including attention to a number of practical situations. Pt 1 of 2. *There are a few minutes missed between pt 1 and 2. Part 2 is the wrap up of the talk.

In the context of the winter solstice, we explore how to open up to different aspects of darkness (stopping and stillness, not knowing and mystery, difficulty and creativity) and how we, in doing so, open to light.

We look at both a "deep" determination and various ways to practice moment to moment determination, pointing to examples from the Civil Rights movement and Aung San Suu Kyi. We also explore the difference between skillful and unskillful determination.

After a review of the first three foundations, we look at the general nature of the Fourth Foundation of the specific frameworks used and some ways to practice.

We continue to explore mindfulness of thoughts and emotions, including the three sets of instructions in the text, and mindfulness of difficult thoughts and emotions (and what to do when mindfulness is very hard or impossible).

After a brief review of the First and Second Foundations, we explore the Third Foundation: 1. as mindfulness of thoughts and emotions, and 2. as mindfulness of the presence or absence of greed, hatred and delusion, offering a number of practices for both.

We explore 1. Why attention to feeling-tone is so crucial for our practice and freedom; 2. the nature of the feeling-tones of pleasant, unpleasant, and neutral; and 3. seven ways to practice with feeling-tone.

A second examination of mindfulness of the body with some review of last time, and a focus on the six core practices of mindfulness of the body --breath, postures, activities, body parts, elements, and decaying body.

Using the Satipatthana Sutta as a guide, we explore the first three practices of mindfulness of the body. We point to the great traditional and contemporary importance of mindfulness of the body, and suggest a number of ways to practice in daily life.

What is mindfulness? Why is it important? How does its practice bring us toward freedom? We look generally at mindfulness and then at how we practice mindfulness of 1. the body 2. feeling tone 3. thoughts and emotions (citta) and 4. larger patterns of experience (dhammas).

On Yom Kippur, the day of atonement, and inspired by our practice of beginning again moment-by-moment, we explore and reflect on what is most important, where we are out of alignment or integrity, forgiveness, and re-dedication to our deeper aspirations.

With the background of the last weeks exploration of our individual practice to see self and open increasingly to not-self, we connect that practice with our responses to global crisis, particularly global climate disruption. We see its roots in part in individualist models of self, and point to the importance of dharma practice in our responses to crisis.