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.
Mudita practice both opens us to joy and extends that joy beyond our usual boundaries, transforming our conditions that limit joy to a limited circle and focus on the negative. We explore some of the roots of this personal and social conditioning and end by identifying some of the qualities of mature joy.
We explore the practice of Mudita in the context of the other three Brahmaviharaas; seeing how it goes again both self-centered joy and tendencies to focus on problems or what is "wrong" in a situation. There is some guidance in the formal mudita practice, as well as more general cultivation of joy.
We continue to explore the practices to develop, examining the nature of compassion - its relationship to the other brahmaviharas, the receptive and active dimensions of compassion, the near and far enemies; how we might practice compassion in the world - interpersonally and socially; and the relationship of compassion and wisdom.
The practice of compassion can occur both as a formal practice - one of the four practices of the Brahmaviharas - and as an everyday practice in the context of our lives. Compassion practice works because it helps us to to open to our deeper being. Yet to do this, we have to learn also to open to pain - and suffering - understood as the reaction to pain.
How do we bring our metta practice out from retreat into the world and our everyday lives. We look at (1) some guidelines and ways of practicing metta in our personal formal practice; (2) practicing metta in our relationships with others; and (3) the importance of metta for social healing and transformation.
Metta works, partly in a clear way, partly mysteriously, to help us lead with our hearts, develop deeper concentration, unergo an often challenging process of purification and touch the depths of our being. As we practice, we work through a number of challenges - distraction, sleepiness, the restless mind and body, and the near and far enemies of metta - attached love and ill-will for enemies, particularly harsh judgment of self and others.
In this time of darkness between Solstice and the New Year, it is a wonderful time for reflection, quiet and renewal - in our practice and in our lives generally. We explore a number of factors and practices that support renewal and post three questions at the end to help open us up to what renewal means for each of us
After a review of four guidelines for practicing with fear, we explore more deeply the nature of fear, including many of the more unconscious ways that we carry fear, as well as the biological basis of fear. We also examine the relationship of fear to a sense of self, and of opening into fearlessness.
We continue to explore the nature of fear and how to practice with fear, with several stories and a deeper look at how fear appears. Fear is not the problem - our unskillful way of reacting to fear with confusion and repetitive negative stories is what we explore and transform.
The challenges and crises of our times are immense - at the current time, there are economic, political, ethical and ecological crises, among others. To face these crises as practice demands, however, the same qualities demanded by the immensity of awakening -- (1) wisdom expressed as the ability to hold together opposites, (2) a deep listening for our calling, (3) a toolbox of skillful means, (4) a heart to transform difficult emotions, such as anger, fear and sadness, and (5) continual persistence and growing confidence in liberation.
Fear is a very powerful force in our lives- personally, interpersonally and socially. What is fear and how do we work with it? Here we explore the nature of fear and its complex nature as involving intelligence and an urge to action, but also commonly reactivity and delusions. We suggest several main ways of practicing, 1) coming back to balance through antidotes such as metta, beauty and refuges in our deeper values; 2) mindfulness; 3) wisdom and 4) active inquiry and engagement with our own fear.
What resources and perspectives help us to practice wise speech when the conditions are difficult? We focus especially on developing a strong "container" (both internal and in the community), and on learning better to work with difficult thoughts and emotions, in the context of speech, giving a number of stories and examples.
In cultivating wise speech, we train in many capacities. Among them is training to listen and speak with an open, loving heart. We explore the nature of the open heart and training in lovingkindness. We then examine what it means to listen, both generally and in speech, and what it means to speak from the heart, including reflection on some typical distortions of such speech.
For this retreat on wise speech, mindfulness, and non-violent communication, we begin with examining the place of wise (or "right") speech in the Eightfold Path, and how it is linked to training and development in wisdom, ethics, and meditation. We then reflect on the importance for this path of speech, and the four ethical guidelines for speech given by the Buddha: (1) truthfulness, (2) helpfulness, (3) warmth/kindness, and (4) appropriateness.
How do we keep our practice fresh? If we are stuck, how do we renew our practice? Reflecting on a just completed time of retreat, we explore four ways of renewing our practice: (1) finding ways to touch our deeper motivations, (2) cutting through habitual psychological patterns, (3) grounding further in the body, and (4) touching our awakened qualities.
We explore five aspects of bringing our practice to conflicts - inner, interpersonal, group, or social:
1. At the heart of such practice is transforming reactivity and responding skillfully.
Also crucial are different ways of:
2. grounding and centering in the body,
3. resting in the heart,
4. maintaining a non-dual vision, and
5. continuing to be deeply engaged and acting without attachment to immediate outcomes, once we have acted responsively.
Why is it so difficult to bring practice into situations of conflict? We look at five reasons for these difficulties, each of which suggests an aspect of our practice in the midst of conflicts. We then explore some resources for nondual conflict transformation, particularly the middle way of the Buddha and a "both-and" vision for working with conflicts.
Transformation Beyond the Constricted Self
After a review of teachings about not-self, and an exploration of the ways that the self appears as an overlay on, or constriction of, the flow of experience, we look in this final talk at what si there when a constrictive self is absent: 1) individuality without identification, 2) awareness, 3) wmptiness of phenomena and self, and 4) compassion and responsiveness.
We first review the basic teachings on self and not-self, exploring the possible confusion and the paradoxes, as well as the teaching of the five skardhas. We then explore three main forms through through which the self appears.
Is there a self?? To explore these questions is to enter the territory of paradox. We investigate how to understand both conventional and conceptual approaches to self....
Mindfulness of the body goes against the grain of our culture yet is fundamental for most of us to bring awareness, compassion and wisdom to daily life. We explore some of the transformation possible through mindfulness of the body.
It's very challenging for our daily lives to be places of deep transformation, yet many of us want this. After looking at one of the challenges, we explore three ways to meet the challenges: 1) knowing what is important 2) taking "our bodies as our monasteries" 3) learning to "break the mirror", get unstuck, over and over again. For each of the three ways, a dharma reading and a poem are given.
Metta is a powerful practice that helps us lead with our hearts, develop concentration, and "purify" our bodies, hearts and minds, working through obstacles to metta and touching our deep luminosity. Yet metta sometimes seems opposed to wisdom and mindfulness practice, and particularly to equanimity. We explore the qualities of equanimity and then how mature metta requires equanimity and mature equanimity requires metta.
The earth at the winter solstice invites us to embrace the darkness - as a stopping and stilling, an entry into the unknown, a being with difficulty, a fertile and generative source - and invite the light that comes out of the dark. We connect these themes with our practice and suggest particular further ways to practice at the solstice.
The earth at the winter solstice invites us to embrace the darkness -- as a stopping and stilling, an entry into the unknown, a being with difficulty, a fertile and generative source -- and invite the light that comes out of the dark. We connect these themes with our practice and suggest particular further ways to practice at the solstice.
It is helpful to identify four broad phases of transformation, whether in the context of intensive meditation practice, everyday life, or engaged practice in the world: (1) building resources (perspectives, tools, methods, the ethical “container”); (2) opening to and honoring our suffering; (3) coming to see in a new way; and (4) the integrative work of stabilizing, grounding, and expressing our insights and learning as we go forth into the world.
In the second session on practicing with thoughts and emotions, we complement the first session's focus on the more receptive practice of mindfulness. After a review of mindfulness, we explore three more active approaches: (1) deepening mindfulness through inquiry, (2) invoking wisdom through clear comprehension, (3) providing antidotes through invoking lovingkindness, compassion, and other beautiful states.
Mindfulness of thoughts and emotions gives us one of our great resources for applying our practice in daily life -- in the midst of work, relationships, and family. Here we explore some general qualities of mindfulness, then explore the guidelines of "RAIN" -- recognition, acceptance, inquiry and non-identification -- applying this approach to the experiencing of anger. Next week we explore skillful action with thoughts and emotions.
Practicing mindfulness and metta in the United States is definitely challenging for a variety of reasons which are explored briefly. We outline a number of basic supports for practice (daily practice, community, study, etc. ) and then focus on four main ways of deepening daily life practice - (1) Finding regular ways to break habits, (2)Working with a mentor or teacher, (3) Grounding in the body, and (4) Learning to take obstacles and suffering as opportunities.
(note: There is a 15 minute gap about 11 minutes into this talk and cuts out again at 53 minutes, due to technical difficulties.)
There are two main approaches in our practice - mindfulness and invoking beautiful and exalted states. They complement each other in important ways. After considering these two approaches, we explore the nature of each of the divine abodes, their near and far enemies, and their complementary nature - each requires the other three for its mature development.
How do we live and act wisely, whether in our meditation practice or in the rest of our lives? The core of our practice is to come back to wisdom moment-to-moment. The main teaching on wisdom that can guide us is the Four Noble Truths. We explore this teaching as a practical guide, requiring an understanding of causes and conditions. Yet wisdom ultimately must also be connected to to two further qualities to be whole - to compassion, and to courage.
Metta is generally described and set in the context of the Brahmavihara - the divine abodes. A number of stories are told illustrating the quality of metta and four ways that metta transforms us are identified - (1) We learn to lead with our hearts; (2) We develop in concentration; (3) We purify our being; and (4) We connect more fully with others.
After a framing of why we practice and how this intensive practice can inform our wider lives, and a short account of the qualities of mindfulness we explore how to practice in states of mind and heart. Using the model of RAIN (Recognition, Acceptance, Inquiry, Non-identification), we examine a number of ways to work with states of mind and heart, using as case studies, working with anger, judgment (harsh reactive judgment) and others.
We sometimes feel very connected with our love, wisdom, and mindfulness. At other times, we may feel disconnected from these qualities, stuck in what the Buddha called the five "difficult energies" (or hindrances). We explore compulsive desire and aversion, sloth & torpor, restlessness, and doubt - suggesting how to respond to these when they arise, both in meditation and daily life.
In this retreat, we are cultivating clear seeing especially through development of mindfulness and wisdom. In this talk, we focus on mindfulness- exploring its qualities of bare attention, directness, non-reactivity, present centered-ness, and interest. We introduce the Four Foundations of Mindfulness, with a particular focus on mindfulness of the body, and how this leads to wisdom.
We continue our exploration, with a review of why, in the contemporary west, it’s important to develop a fuller sense of relationship as practice, and what the prerequisites for this practice are, in terms of Buddhist resources. Then we explore how in relationship there can be a full sense of inner awareness and roundedness (the “I”), awareness of and xxx toward the other (the “you”), and a third “body” (the feid of the “we”. We use experiential exercises to explore this.
Much of our meditation practice in the west has been focused on individual practice, in silence and often solitude. While there are many traditional Buddhist resources for taking relational, communicative interactions as practice, there is also a need for developing forms to deepen such practice. We identify the Buddhist resources for this practice and offer some beginning exercises.
As we begin a new cycle after Labor Day, it’s helpful to identify the basics of our practice, which I do with reference to a just-completed 3 weeks on retreat in the mountains. We look at 1. Foundations – ethics, intentions, creating a space away from habits. 2. Development of concentration and awareness. 3. Heart – practice and 4. Integration in our everyday lives.
We review the nature of the Bodhisattva, in its archetypal expression, its manifestation in extraordinary and ordinary human exemplars, and in ourselves. We focus on the qualities of wisdom and skillful action especially and end with a short ceremony in which the participants develop their own version of the Bodhisattva, and express some of them publicly.
After an overview of the Bodhisattva path, and of the perfections of vow – intention, patience, and meditations, we look at the perfections of wisdom and skillful action. We end with an experiential exercise designed to a different situation.
In this second session, we first review the path of the Bodhisattva, exploring both the Theravada and Mahayara roots and the qualities (paramis, paramites) developed. We focus on vow – intentions, patience, and meditation, looking at how to make the Bodhisattva training real in our daily lives.
The path of the Bodhisattva is both a traditional and contemporary way of connecting inner practice and helping others. After an overview of the Theravada and Mahayara roots, we explore the practice of (1) intention - vows, and (2) patience.
Thich Nhat Hanh has written of how the encounter of Dharma and democracy will bring something new and exciting to the world. We explore 1. the beauty and dream of democracy and its resonance with the Dharma, 2. what currently needs attention in our would-be democracy and 3. a vision of how the connection of Dharma and democracy mature is vital for ourselves and our world.
We explore in general the Seven Factors as a guide to our practice and as an experience of awakened being and presence. We examine each of the seven: mindfulness, investigation, effort, rapture or joy, stillness, concentration and equanimity, with suggestions of what to do to cultivate each quality.
The qualities of the summer solstice: stillness (between days with more or less light), light and clarity, openness and space, warmth, and abundant energy, parallel in many ways the factors of enlightenment in the teachings of the Buddha. We explore these qualities through teachings, poetry and suggestions of practice.
We continue exploring the nature and methods of inquiry, the freshness, openness, interest and energy it can bring to practice. We explore (1) mindfulness – based inquiry, (2) deep listening, (3) working with teachings (here particularly the Four Noble Truths and Precepts), (4) radical questions and (5) deconstructing fixed beliefs, with more time on numbers 3 – 5.
In this second talk on inquiry, we review some of the material from last time, including the Kalama Sutta, inquiry as a factor of awakening, and the inquiry methods of (1) mindfulness, (2) deep listening and (3) working with teachings to help inquiry. Then we explore (4) radical questions and (5) deconstruction of fixed beliefs.
Because we live in such a mental culture, we sometimes interpret meditation as getting rid of all thinking. But inquiry and investigation, often aided by language are crucial to Buddhist practice. We look at three practical methods of inquiry, using (1) mindfulness (2) deep listening, and (3) the lens of particular teachings.
Beth Gendler, author of Notes On The Need For Beauty, reflects in dialogue with Donald Rothberg and the Sanga, on the nature of beauty, “cleansing the doors of perception, and the place of beauty in transformative practice.”
We use Dogen’s famous passage to explore issues of self and not-self, by looking at 1. how we study the self, 2. how, in studying the self, we forget the self, and 3. how, in forgetting the self, we are most ourselves and most fully with others.
Right livelihood, one of the factors of the Eightfold Path, is primarily focused on the ethical qualities of our work. We explore this factor, as well as the related sense of vocation or calling – to have one’s life and work express one’s gifts while contributing and providing a path to universal Dharma.
The path of the Bodhisattva is both a traditional way of practice and an evolving contemporary way of linking awakening with helping others. We look at the history of the Bodhisattva and five qualities that the Bodhisattva develops. 1. intentions/vow 2. patience and commitment 3. meditation 4. wisdom and 5. skillful action.
In this second talk on inquiry beneath the surface through working with difficulties, we look at the basic conditioned reactions to pleasant and unpleasant, and look at how to practice and inquire on a personal and interpersonal level
A review of the traditional four “wise efforts,” formulated also in everyday (Kayalcins) language, followed by a discussion of some of the visible hazards of ‘wise effort practice” and of “effortless effect.”
Developing energy and effort in our practice is crucial. In its mature form, effort becomes “effortless” but on the way, we need to support our practice’s energy both generally and moment-to-moment. We look at the traditional teaching of the four “wise efforts,” adding some contemporary metaphors, especially drawn from Kayakins.
We review some of the main themes of transforming judgments – the nature of judgments and four main ways of working with judgments, using mindfulness, inquiry, and heart practices. We add some exploration of the cultural dimension of judgments and how to combine inner work on judgments with outer response and how to combine inner work on judgments with outer response.
Working with judgments is a kind of “royal road” of transformation, taking us into our deep and often unconscious views, sense of self and pain. We look at the importance of this work, and the speaker tells personal stories illustrating four ways of working with judgments: 1. mindfulness 2. seeing core patterns of mind and heart 3. metta, compassion, joy – using heart practices, and 4. deep inquiry.
We focus, in this record of two talks, on the nature of Papanca or “conceptual proliferation” its roots in compulsive craving and aversion, and a number of different ways to work skillfully with Papanca.
At this time of King’s birthday, we use the Vietnamese Buddhist recent understanding of three core areas of the Dharma- wisdom, compassion and courage with each we examine both the teachings of the Buddha and the life and work of King, playing several of his talks.
Metta to self is traditionally a starting point for Metta practice. Yet this is challenging for many of us as we work with our pain, judgments and demons. As we develop in Metta to self, we bring Metta out into the world, which deeply needs it. This requires a lot of creativity. We end by exploring the coverage needed to bring Metta into the world, and the need for a "tough metta" -- a Metta able to respond to difficult situations, a Metta that is neither passive nor a pushover.
In our lives we often ask: "What comes next?" in my practice, in my life. We may feel stuck, or energized but not know how to manifest concretely in our lives. We explore the nature of our wold unfolding and some practical ways to tune into "what wants to come next?"
