The right attitude for meditation is one free of wanting, resistance or delusion. Then we can achieve the intelligent knowing of experience that mindfulness offers.

This talk describes the two shifts needed to transform our relationship to afflictive emotions, one of attitude and one of wisdom. We come to understand an emotion by learning to see its expression in mind, in body, and in the thoughts that make up its underlying view or story.

Guided meditation

The way we experience ourselves and the world is highly conditioned by our perceptions , known as sañña in the Buddhist teachings. Through the process of perception we judge and filter our experience, preventing us from seeing things as they really are. The practice of mindfulness offers the possibility of working directly with our perceptions, and even inclining the mind towards more skillful and pleasant ways of experiencing ourselves and the world.

Aversion, or dosa,of which self-judgment is a form, is basically a function of not understanding the 1st noble truth.

Begins with chanting of the Karaniya Metta Sutta in Pali, followed by a talk on the history of the Metta sutta, the practice, cultivation and benefits of loving kindness meditation.

This talk looks at the question of not-self using the five aggregates as the Buddha spoke of them in his second discourse, the Characteristic of Not-Self. As we learn to see ourselves simply as an aspect of nature, both physical and mental, the burden of self lifts and life becomes much lighter.

The Buddha considered Dependent Origination to be his most profound insight. This teaching shows us how we get caught in the cycle of suffering, and how it is possible to free ourselves. When we’re not aware of this process, we are blinded by our ignorance and get caught in craving again and again. We create different identities that we cling to, and that limit our ability to be free in the moment. When we’re aware of this process, we can make wiser choices about how to respond, and perhaps even break the cycles of becoming altogether. This talk gives a brief overview of the 12 links of Dependent Origination, and then describes how it works on a practical, moment-to-moment basis in our lives.

Lots of stories exploring Compassion and Emptiness

Cultivating generosity a foundation for insight and liberation - including discussions of merit and the practice of gratitude.

On this day of thanksgiving, it is important to remember what we are actually celebrating: the generosity of Native Americans to the early settlers, and all that they have given us. It is also a day to be grateful for all the blessings in our lives, and to bring a sense of appreciation to the beauty and joy that is all around us. As we incline the mind towards noticing what we are grateful for, we find an increased sense of well-being and happiness in our lives.

Walls we may hit in our path of practice.

Stories and poems of the first Buddhist nuns drawn from the Therigatha and other sources within the Pali Cannon.

The first two links of dependent origination say that ignorance gives rise to volitional formations, or impulses. This talk describes successive layers of obscurations that form from ignorance, to a belief in self, to afflictive emotions, to unskillful actions. The path undoes these layers by focusing, in order, on virtue, meditation, and wisdom, finally penetrating to Nibbana.

The Satipatthana Sutta (usually translated as the Foundations of Mindfulness) offers a complete description of the practice of mindfulness, beginning with the direct awareness of the breath and the body, progressing through mindfulness of vedana or feeling tone, to the more subtle object of the Third Foundation, mindfulness of mind states. The Fourth Foundation of Mindfulness represents the culmination of this series of practices, and can be seen as a direct pointing, again and again, to the possibility of freedom through direct awareness of where we get caught, and how to turn the mind towards liberation. This talk is an overview of the practices of the Fourth Foundation, which can be seen as both the last in the sequence of practices, and as a progression in itself. It also covers how the Fourth Foundation can actually be skillfully interwoven into our practice of the other foundations.

Understanding how karma works gives us clear guidelines to find simple human happiness or the highest happiness of liberation, which is described as the end of karma. The talk also describes how the working of karma depends on the truth of not-self (anatta).