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.
This talk explores fear as a form of craving and also several particular fears, such as death, judgement, and emptiness. It concludes with practical instructions on working with fear in meditation, which can lead to a fearlessness with all difficult states.
Although humans have a bias toward falsely seeing permanence, we can develop the insight into the truth of impermanence. In the depths of meditation, we are able to discern the moment to moment dissolution of our experience at the six sense doors.
Dharma practice has two functions: First it makes us healthy, then it makes us free. The talk explores both these phases, as well as their accompanying attitudes, and explores the process of healing in relation to fear.
When we engage with metta practice we receive either metta (purity) or the inner obstacles to metta, which provide the material for the purification of heart. This talk describes how to relate with self-judgement and fear through metta, as well as the supportive factor of concentration, another aspect of innate purity.
The practice of metta brings five wonderful qualities into our Dhamma practice. It makes the heart softer and more responsive; it purifies the heart; it brings us into connection with all of life; it develops concentration; and it leads to happiness. Lovingkindness is the quality of friendliness toward oneself and others developed through the practice of metta. This talk describes how the practice works as a protection, a healing, a purification of heart, and a boundless state of mind.
Harsh judgements of ourselves in practice and in life may be connected to an underlying sense of not being good enough. The talk explores remedies in the moment (mindfulness and reflection) and long term (metta, selflessness).
Mindfulness is our doorway to reality, or nature, which reveals its truths to us. The qualities of mindfulness, effort and concentration, are at the heart of the meditative path. As they develop, they bring our hearts and minds ever closer to the awakened mind of the Buddha. Only
mindfulness can stem the tide of conditioned thought patterns that sweep us into sorrow.
This talk is directed to Vipassana practitioners who wish to include in their meditations the dzogchen practice and theory. It explores ways of integrating the understanding and meditation technique of the two traditions.