Donald Rothberg, PhD, has practiced Insight Meditation since 1976, and has also received training in Tibetan Dzogchen and Mahamudra practice and the Hakomi approach to body-based psychotherapy. Formerly on the faculties of the University of Kentucky, Kenyon College, and Saybrook Graduate School, he currently writes and teaches classes, groups and retreats on meditation, daily life practice, spirituality and psychology, and socially engaged Buddhism. An organizer, teacher, and former board member for the Buddhist Peace Fellowship, Donald has helped to guide three six-month to two-year training programs in socially engaged spirituality through Buddhist Peace Fellowship (the BASE Program), Saybrook (the Socially Engaged Spirituality Program), and Spirit Rock (the Path of Engagement Program). He is the author of
The Engaged Spiritual Life: A Buddhist Approach to Transforming Ourselves and the World
and the co-editor of Ken Wilber in
Dialogue: Conversations with Leading Transpersonal Thinkers.
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.
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.
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.
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.
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.
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.
We explore in this integrative sessions, how a "thick" sense of self appears in various ways, and how we open to experience with progressively "thinner" senses of self. We also look at how anxiety and disorientation may arise at each stage, and how to understand what skillful uses of self are.
We explore the parami (or "virtue" or "perfection") of patience, including its nature and the nature of impatience, exemplars of patience, the connection of patience with other virtues (particularly wisdom and equanimity), and how to practice to develop patience.
After a brief review of past weeks, we examine the Buddha's basic teachings on self and not-self in terms of 1. the model of the "aggregate" of experience, 2. The link between a sense of self and conceptualization, and 3. practices to discern self and open to not-self.
We review briefly the last two talks and explore three ways of practicing: 1. Investigating self when it appears; 2. Opening to experiences of not-self; and 3. doing "heart practice" like lovingkindness and compassion to balance our being as we do more deeply.
After a review of last week's overview of exploring self and not-self, we look at five aspects of self: 1. a more neutral sense of "mere I" 2. Cultural conditions to be a particular kind of self; 3. the social self related to others 4. the wounded or stuck self; and 5. the subtle aspect of separation from other things are person. We suggest practicing to explore these five varieties.
We explore how the topic of self and not-self can be very confusing, for a number of reasons. We then present five perspectives for exploring this theme, a general way of making some sense of self and not-self and two initial practices to study 1. the sense of self, and 2. experience beyond limited senses of self.
We explore on this July 4th 1. The beauty and power of the vision of the 4th of democracy, equality, compassion, and happiness, 2. the contemporary problems that imperil the realization of this vision; and 3. a contemporary vision of addressing these problems and their inner and outer roots, inspired by the vision of the "new Bodhisattva."
We look at several ways to practice when strong, difficult emotions and thoughts are present. 1) Finding antidotes - ways to get unstuck if we are stuck; 2) mindfulness using various tools; and 3) wisdom.
For many Western Buddhists, it is challenging and often confusing to know how to work with views, theories (whether spiritual or social) and the judgmental mind. We explore the nature of views and judgements and how to practice with them, especially in the context of service and social action.
A second overview of socially engaged Buddhism is offered, through vignettes and stories of engaged practices, a discussion of some of the challenges of connecting inner and outer transformation, and a sense of the great creative possibilities of such an approach. With Q&A.
We look at one of the primary training areas of a Bodhisattva, one who connects inner practice and helping others ethical practice. We consider an expansive understanding of the five lay precepts, and the challenges of ethical practices.
In the context of a unit to Occupy Oakland, reflections on the importance for our times of developing our lives to connect inner and outer transformation, and of the inspiration to be bodhisattvas.
We situate the transformation of the judgmental mind in the context of the path of awakening - distinguishing reactive judgments from nonreactive discernment, clarifying why working with judgments is important and pointing to several ways of practicing with the judgmental mind.
We explore the metaphor of the "spiritual journey" to help illuminate phases of our practice, using three reference points: 1. Mary Oliver's poem, "The Journey" 2. The journey of the Buddha and 3. Our own individual journeys.
As we come near the end of a month or two months of retreat practice, we can reflect on how we might connect, as we enter the "world", our "inner" and "outer" practice. We can be inspired and energized by the figure of the bodhisattva, and by seeing the continuity of the core teachings and practices throughout all the parts of our lives.
After an analysis of the roots of suffering based on the teachings of Dependent Arising, we explore two aspects of the path of awakening. The first aspect is about gradual awakening; the second is about immediate awakening in awareness, first momentary, then gradually stabilized.
We explore (1) the nature of concentration: (2)the qualities developed in concentration practice; (3) how concentration practice (and practice in general) engenders a powerful process of purification of body, heart and mind; (4) the nature of wise effort in concentration practice (balancing active and receptive effort); and (5) the relationship of concentration and insight.
We bring in further practices and perspectives to help us work with "enemies" or "difficult persons" including various ethical, body, heart, and mind practices. We close by examining how we may sometimes project onto others our fragmented parts and thus use practice with enemies as opportunities to find greater wholeness.
We explore the pivotal practice of mindfulness of feeling-tone (vedana), by 1) understanding feeling-tone in the context of the teaching of dependent arising; 2) examining the nature of pleasant, unpleasant and neutral; and 3) suggesting a number of ways of practicing with feeling-tone.
We continue to focus on perspectives and practices to help us practice skillfully with those who seem difficult or "enemies." We give attention to further practices and some of the subtleties and complexities.
We explore the nature and roots of suffering, using in part the teaching of the Two Arrows to help distinguish "pain" and "suffering" linking the latter with reactivity.
Being mindful of suffering and reactivity, and learning to experience pain without suffering opens us to greater freedom.
We also explore further the nature of freedom and other ways that freedom may be experienced.
We explore the meaning of developing a love or loving kindness toward all, including one's "enemies," using both Christian and Buddhist resources. Four foundational practices are outlined: 1.Ffollowing ethical guidelines 2. Mindfulness 3. Metta, and 4. Wisdom practices to help contemplate emphathically the causes and conditions of difficult interactions.
The talk, given immediately following two weeks of silent practice, explores themes of remembering what is important, mystery, doing and being, and awareness "open like the sky," connecting how we practice both in retreat and daily life.
We continue to explore a number of ways to deepen practice in daily life, working with challenges difficulties, grounding in the body, working with intention, and practicing with speech and interaction as well as others.
We explore how our practice can come alive in the flow of daily life, focusing on some of the challenges as well as three areas: (1) Various supports for daily life practice, (2) the centrality of mindfulness of the body, and (3) taking difficulties and even suffering as opportunities for practice.
Metta practice is a training inclining toward the awakened heart. We explore several aspects of this training in terms of the development of a number of capacities, working through what blocks metta, and the integration of metta, mindfulness and wisdom.
At this time of earth's stillness, it can be a wonderful time to touch our deeper aspirations, correct with our visions, and set intentions. We do this through reflections, guided meditation and ritual.
At the Winter Solstice, we explore how our practice is in pat to be with the "dark" -- the still, the unknown, the difficult, the generative and fertile -- and in part to open to light , as it emerges from the dark, as we deliberately invoke qualities of light.
(There is a long pause at the beginning)
We complete our exploration of "mature" (or "right") mindfulness, focusing on how mindfulness may be disconnected from wisdom, how it can lead to wisdom, and how "mature" mindfulness is integrated with wisdom (as well as ethics and the awakened heart)
