We begin with a general sense of how our practice is both grounded in tradition and responsive to the needs of our times, with reference to Thomas Merton’s similar perspective. Sharing images from his recent teaching and travels throughout the talk, Donald focuses initially on the traditional sense of three forms of training—in wisdom and discernment, meditation (especially concentration, insight, and heart practices), and ethical practice. We review the most central teaching of the Buddha, about dukkha (understood in its most important meaning as reactivity) and the end of dukkha, and point to practice as involving both deep inner work and skillful outward action, with the key in both contexts being “appropriate response.” We then examine the nature of compassion and how to be skillful in our response to the “pain of the world,” connecting compassion and the figure of the bodhisattva with equanimity.

After a short introduction to how we develop equanimity and compassion in our practice, the main themes of this session (of both meditation and the talk), we begin with settling and cultivating concentration. Then there is a period of mindfulness, followed by two practices developing compassion, one with phrases and one the short self-compassion practice developed by Kristen Neff.

We review the importance of giving attention to ethical practice, and how it has often been marginalized in Western Buddhism, with meditation typically being at the center (as is evident in speaking of “meditation centers” and “meditation groups”). Wise Speech, as one of the three aspects of ethical practice named in the Noble Eightfold Path, is particularly important in contemporary Western practice; we can have an opportunity for many hours a day of spiritual practice if we bring Wise Speech practice into our lives! The Buddha’s four guidelines for Wise Speech were truthfulness, helpfulness, care and kindness, and appropriateness (especially good timing). We focus, in this second talk on the first guideline of truthfulness, on how we understand and practice being truthful in our relational and social lives, with reference also to how truthfulness is understood in Jewish, Christian, and Islamic traditions. We see how truthfulness is crucial in communities and societies, what the consequences are of a lack of truthfulness, and how one dimension of our Wise Speech practice is helping to develop more truthfulness in our communities and societies. The talk is followed by discussion.

First, there are basic instructions in developing concentration offered, including the optional "three-part breath" technique which can help with avoiding controlling the breath and with developing more continuity. Then basic mindfulness instructions are given. The last minutes bring in reflection and inquiry questions related to our practice of wise speech, including the guideline of truthfulness, related to the talk that follows the guided practice. This is followed by discussion about different aspects of our practice.

The Buddha taught four guidelines for Wise Speech (as a core aspect of ethical practice): truthfulness, helpfulness, care and kindness, and appropriateness (especially good timing). We explore the first guideline, partly in connection with the other three guidelines, in four dimensions of practice. First and most basically, we explore how we practice with truthfulness in our individual practice with others. Secondly, we look at how truthfulness is also a central ethical guideline in our communities, organizations, and societies, making possible trust and safety; yet often this guideline is not followed. Thirdly, we look at our contemporary society in terms of truthfulness and the lack of truthfulness. Fourthly, we ask how we might respond, as part of our ethical practice, to develop more truthfulness in the society: What can help? The talk is followed by discussion.

The Buddha famously said, "I teach dukkha [suffering or reactivity or a sense of unsatisfactoriness] and the cessation of dukkha.” We explore this core teaching as it is expressed in the Four Noble Truths and the teachings of the Two Arrows and Dependent Origination, including ways that it can be confusing. We suggest ways to understand and implement this teaching both in formal meditation and in everyday life. (See document 328 below, on "Four Meanings of Dukkha, and Contact to Grasping in the Dependent Origination Model.")

In this second part of a two-part set of talks, we first review briefly last week's talk, including the three traditional areas of training--in wisdom, meditation (including the development of concentration, mindfulness and insight, and the heart practices), and ethical practice. We then identify two further contemporary areas of practice: Psychological work of different kinds (including psychotherapy, various forms of "shadow" work, examination of one's social conditioning) and social engagement that extends ethical practice. We also identify some of the deeper dimensions of traditional practice, including the deepening of concentration practice in the jhanas, the three modes of liberating insight--seeing impermanence, reactivity (or dukkha), and not-self, the opening to non-dual awakened awareness, practices transforming the body (as in tummo practice), and the resting in non-doing. The talk is followed by discussion.

Connected with the later talk giving a contemporary map of our practices, we review four foundational practices: (1) developing concentration (samadhi); (2) cultivating general mindfulness, (3) cultivating mindfulness of impermanence; and (4) a heart practice developing kindness, compassion, or other heart qualities. This is followed by two brief reflections on one's practice.

In the first part of a two-part talk, we first identify the value of having a comprehensive map of our practice, and how a contemporary map builds on traditional maps but includes dimensions of practice not identified traditionally. We then explore the three traditional areas of training--in wisdom, meditation (including the development of concentration, mindfulness and insight, and the heart practices), and ethical practice--while briefly mentioning (more next time) two further contemporary areas of practice: Psychological learning of different kinds and social engagement that extends ethical practice. The talk is followed by discussion.