What has always engaged me is working with practitioners who are deepening their commitment to the Dharma and then seeing them take a quantum leap in their understanding. My contribution to this commitment is working towards conveying a Theravadan practice with a Mahayana spirit.
The Theravadan practice of vipassana provides simple, direct instructions that can be immediately understood and applied in daily life as well as retreat practice. The Mahayana spirit has the beautiful attitude that we practice not for ourselves alone, but for all sentient beings. Between the two, the unfolding of liberation for ourselves and others becomes a simple, down-to-earth practice that anyone can do.
It is fun for me to take the most difficult concepts and put them into accessible language, to unwrap the mystery. So I try to find ways to explore the breadth of concepts like "emptiness" -- to see how the entire path can be explained in terms of this synonym for nibbana. One of my aims is to bring the goal of freedom into the here and now. This way practitioners get a taste of freedom, so they know what they are heading toward on their journey to liberation.
The tools of mindfulness and lovingkindness can be picked up by anyone. They are easy to understand and they bring immediate benefit to our lives. The essence of vipassana is ideally suited to western society, especially to the resonance between our psychological turn of mind and our quest for spiritual understanding.
It is the direct realization of the unconditioned, or nibbana, that is considered enlightenment in the Buddha's teachings. This talk explores how consciousness and awareness can be understood as links in practice to the flavor of the unconditioned.
The four divine abidings show us a way to hold all the joys and sorrows of life. This talk focuses principally on the qualities of loving-kindness, which overcomes isolation and connects us to all of life; and gratitude, as a form of appreciative joy that leads to greater contentment and well-being.
This talk explores the third noble truth, or the end of suffering, also described as Nibbana. Nibbana is seen as a transcendent dimension of our being accessible in any moment. Practices that approach this unconditioned element are described also.
As we develop awareness of the objects of our experience, it is also important to be aware of our attitude to them. Is there greed, aversion or delusion; or is there non-greed, non-aversion or non-delusion?