We explore the nature of doing and not-doing, both in meditation and more generally. We begin with emphasizing the importance for the Buddha of diligence, skillful effort (one of the factors of the Eightfold Path), and doing. Yet there also is a clear place for what we can call “not-doing,” for example, in cultivating mindful receptivity to experience. We examine as well how being a “doer” is so central to many of our identities, whether in our roles or work or even in our meditation. We also look to how we often experience a kind of not-doing in everyday life in “flow” experiences in different aspects of life. Finally, we show how accessing the depths of human experience commonly requires a profound not-doing, as we find brought out, for example, in Taoism, some of the Buddha’s teachings, and Tibetan Mahamudra and Dzogchen. The talk is followed by discussion.

In the context of the basic instructions on developing first concentration (samadhi) and then mindfulness, we interweave guidance on emphasizing doing, or more active effort, and not-doing, including through opening more receptively, and some other short practices.

We begin with a short account of some of the history of Juneteenth and its origins in Texas, as well as how it developed in the decades after 1865, including under Jim Crow. We ask how consideration of Juneteenth and the ensuing history informs our practice, considering the three main elements of our practice: Training in wisdom (particularly in understanding the roots of racism in greed for power and wealth and a "divide and conquer" approach); meditation (both in examining our conditioning and working with difficult emotions), and ethical practice (developing care and addressing harm, for the benefit of all beings). The talk is followed by discussion.

We begin by reviewing briefly last week's session, including how contemporary practice can expand the traditional focus on ignorance to include contemporary psychological and social perspectives on further dimensions of ignorance, including our initially unconscious social conditioning. We look again briefly at how the Buddha related both to caste and to women's roles in the sangha, and the basic of social conditioning, including how this is related to "in-groups," "out-groups," and "implicit bias." Most of the talk is devoted to suggesting the basic ways that we can explore and transform social conditioning. We focus on the main supports for such practice, including working with groups and guidelines, knowing the history of a particular form of conditoning (we give the examples of gender and race), using different forms of inquiry, mindfulness in meditation and daily life (including being mindful of the judgmental mind, anger, sadness, shame, etc.), the heart practices (including the importance of self-love, compassion, forgiveness, and joy), and other practices, such as involving ritual. The talk is followed by discussion.

We begin by focusing on a fundamental perspective for our practice: How our practice moves from underlying ignorance to wisdom. We look at both the traditional understanding of such ignorance and how contemporary psychological and social perspectives help us to identify further dimensions of ignorance, including our initially unconscious social conditioning. We start by considering how the Buddha related both to caste and to women's roles in the sangha. We then look at the nature of social conditioning, including how this is related to "in-groups" and "out-groups," along with "implicit bias," and ways that our practice can help us see more clearly and ultimately transform our social conditioning.

After some personal stories from Donald about his father, who was a veteran, and about Donald’s experiences growing up at the time of the Vietnam war and being introduced to nonviolence, we explore the three main dimensions of our practice (training in ethics, meditation, and wisdom) related to the holiday. We focus on the ethical teachings about killing and nonviolence, including the complexities of these teachings; the importance of bringing mindfulness to grief, loss, and sadness, and of grounding in kindness, compassion, and love; and the wisdom and insight teachings about seeing the roots of violence. The talk is followed by discussion.

We begin with a review of the nature of samadhi and of samatha practice, in which we develop greater samadhi. Samadhi is understood as a natural quality (including with other species) that we may know through times in which we are deeply immersed and absorbed in an activity, such as being with another, art, music, or sports. Samatha is one of the two main forms of meditation taught by the Buddha, along with insight practice. We also give an overview of how samatha practice deepens, going into some depth on the model of the five jhanic factors, and pointing to the experiences of the first two jhanas (as taught by the Buddha). The talk is followed by discussion.

We review at the beginning the basic instructions for cultivating concentration (samadhi), including attention to posture, a variety of possible areas of focus (with most attention given to the breath, including the technique of practicing with the "three-part breath"), and balancing "not too tight" and "not too loose." We also review the main challenges that can arise in such practice, and how to work with these challenges. Then we practice mostly in silence, with a discussion period at the end of the sitting.

In this overview about developing concentration (samadhi) in our practice, we examine (1) the nature of concentration (or samadhi), including the etymology of the term and how we often find a natural concentration in daily life; (2) its importance in our practice; (3) some ways to practice to develop concentration, and (4) five challenges of such practice and how to work with them. The talk is followed by discussion.

Full instructions are given at the beginning for cultivating concentration (samadhi), including attention to posture, a variety of possible areas of focus (with most attention given to the breath, including on the "three-part breath"), and balancing "not too tight" and "not too loose." Then we practice mostly in silence, with a brief discussion period at the end of the sitting.