Credit for Polyvagal Nurturing based on Dr. Marti Glenn's work & research. Kaira Jewel also offers this video as an aid for Vagal Nurturing: https://www.youtube.com/watch?v=x0ozoPNTqig

Reflect on the value of a peaceful heart. What is it like to have a peaceful heart among the worldly winds of praise and blame, gain and loss, pleasure and pain, joy and sorrow, fame and disrepute. These are the worldly winds that constantly change. It's important to stop, take a pause, and feel that we are part of something so much greater than the individual life that we live. Our awareness is big enough to hold all of this, because we are awareness itself.

We are in a time of great transition. The climate crisis, the pandemic, war, injustice, racism: they're all pressing on us to live in a different way. And if you live with a peaceful heart, the point is not to let your heart get hardened. Don't turn your gaze away. But see another possibility—see with the great heart of compassion. My teacher Ajahn Chah said, "We human beings are constantly in combat, at war to escape the fact of being so limited by so many circumstances we cannot control. But instead of escaping, we continue to create suffering, waging war with evil, waging war with good, waging war with what is too small, waging war with what is too big, waging war with what is too short or too long, or right or wrong, courageously carrying on the battle. It's time to stop the war. " The sociobiologist Edward O. Wilson said, "The real problem of humanity is the following: we have Paleolithic emotions, medieval institutions, and god-like technology." The first response is tend the wounds, feed the hungry, and stand up for peace in whatever way you can. But there is also an inner response needed. We know where war starts—it starts in the human heart. We must make the heart a zone of peace. Set your compass to your highest intention. Something in us knows there is another way.

A few days after returning from four weeks on retreat at Spirit Rock, Donald reflects on a number of themes related to his retreat, including: the importance of retreat (as well as short periods of meditation) and getting away, if possible, from everyday demands and busyness; the centrality of noticing habitual tendencies and patterns; opening to the unknown and the mysterious; attending to what surfaces, including difficult material, deep aspirations, and insights; the importance of exploring "non-doing" in meditation and activities, and an opening to what is larger than oneself; and taking everything as part of a path of learning.

Meditation & Dharma Talk

At this time of the confluence of Passover, Eastern, and Ramadan, we look at their core messages of liberation, going beyond death, and spiritual purification, and the links of such messages to Buddhist practice, with the aid of images and music.

Let yourself settle here on the Earth. Feel how the Earth can completely support you. You can let go. Let the heart be soft to receive whatever arises with compassion. Invite presence. Acknowledge the waves of experience.

What kind of seeds are you planting and tending with your words and your deeds? Every seed watered can become something that changes the world. If you want to practice, take a walk and look at the buds on the trees in the spring. Each bud is an answer to despair or apathy. You start to sense you are part of something so much bigger. Feel the survival of thousands of years of ancestors in your bones supporting you. “Though I do not believe a plant will spring up where no seed has been, I have great faith in a seed. Convince me you have a seed there, and I am prepared to expect wonders.”—Thoreau

After a brief review of last week's exploration of the relationship of Buddhist practice to Passover, Easter, and Ramadan, we explore a theme that is part of those holidays, and central to our practice--how we work with fear and anxiety. We look at the centrality of such practice, and the different types of fear, distinguishing the unskillful aspects (such as confusion, reactivity, and the continual repetition of negative narratives) from the at times skillful aspects (such as recognizing danger). We then suggest ways of bringing mindfulness to fear, as well as ways of understanding and responding to fear.

Let yourself be settled. Turn your attention to here and now, and the present experience. You can rest on the Earth with ease and trust in this moment. With this embodied presence, begin to notice the experiences here and now. There will be sensations of the body, sounds, emotions, feelings. A parade of images and thoughts will come and go. You can take your seat just where you are, in the midst of these rising and passing experiences.

When I first entered the monasteries in Thailand and Burma, I was taught everything is anicca (impermanent), dukkha (unsatisfactory), and anatta (no-self). The reason these were repeated over and over again is because if you see these, you see with the eyes of wisdom. Because everything is changing, the more you cling and hold on, the more you suffer. To free ourselves, we need to quiet the mind through some mindfulness in meditation. Then, instead of identifying with the changing conditions, we learn to release them and turn toward consciousness itself, to rest in the knowing. My teacher Ajahn Chah called this pure awareness, "the original mind," or resting in "the one who knows." As the Jiddu Krishnamurti said, “It is the truth that liberates, and not your efforts to be free.” With practice, we discover the selflessness of experience; we shift identity. We can be in the midst of an experience, being upset or angry or caught by some problem, and then step back from it and rest in pure awareness. We let go; we release holding any thought or feeling as "I" or "mine." We release the whole sense of identification, and the conditioned world is just anicca (impermanent), dukkha (unsatisfactory), and anatta (empty of self) -- it has nothing to do with our true nature. We learn to trust pure awareness itself. This is one of the ways Ajahn Chah taught about liberation. Awakening is always here and now. Practicing this way, your life is transformed.

We review briefly some of what we covered in the last session (April 27) on practicing with fear. We then explore the various types of fear reported in the group, what we find bringing mindfulness to hear, particularly what's experienced in the body and in the mind, and the importance of having antidotes to fear, when the level of fear is at a high level and our usual practices are not effective. We also point to the way that as we develop and move into new areas of learning, we also often open up to new fears that are part of the new territory. We close with a period of questions and sharing.

We start by acknowledging the mass shooting in Texas that occurred yesterday, in the context of our practicing with fear, following up an earlier guided meditation and sharing (not recorded) related to the shooting. We then look generally at the three core ways of practicing with fear, going into some depth on each: (1) cultivating mindfulness and clear seeing (wisdom), (2) working with the heart practices, and (3) acting skillfully. We then focus on how the process of awakening typically involves at each new stage an opening to fear, and also mention some of the dynamics of the "Dark Night of the Soul." Lastly, we look at how to explore and work with fear related to our social world, in terms of the three ways of practicing with fear. There follows a period of discussion.

In the context of increased political polarization in the United States and many other places, we look at how, in so many settings, whether the larger political situation, or social change organizations, or spiritual communities, there is very often a lack of skill in working with differences and conflicts. We examine some of the roots of why being with differences and conflicts is hard, including widespread social conditioning to be either conflict-avoidant or conflict-indulgent, and several other core roots. We then suggest six basic practices which address these roots, including: (1) being willing to open to and explore differences and conflicts, (2) empathy, (3) working with views, (4) working with reactivity and difficult emotions, (5) wise speech, and (6) heart practices. The invitation to listeners is to practice these six (or some of the six) for the next period of time!

Rest in the reality of the present with mindful, loving awareness. Sit like a Buddha, steady and kind, with heart open, gracious and wise in the midst of it all. You are the loving witness; you are the steady one.

In India, when people greet one another they put their palms together and bow, saying namaste, “I honor the divine within you.” It is a way of acknowledging your Buddha nature, who you really are. When I was training as a Buddhist monk, I witnessed an aura of straightforwardness, graciousness, and trust around my teacher Ajahn Chah. Here was a community dedicated to treating each person with respect and dignity. In the monastery, the walking paths were swept daily, the robes and bowls of the monks were tended with care. We learned to value ourselves and others equally. Whether practiced in a forest monastery or anywhere else, mindfulness practice begins by deliberately cultivating respect, starting with ourselves. When we learn to rest in our own goodness, we can see the goodness more clearly in others.

We explore further a number of skillful practices and dharma resources for situations involving polarization, differences, and conflict, whether internal, relational, or collective that were identified in the previous week. Two days after last week's talk, the US Supreme Court overturned Roe vs. Wade; we start by examining the nature of polarization at the social level. We look also at the possibility of belonging, community, non-polarization, and moving toward Dr. King's "beloved community," in the midst of differences. Then we focus further on the centrality of empathy and listening to those with different perspectives, offering empathy practices that complement the other practices identified in the talk. The talk is followed by discussion.

On the Fourth of July, we look at the relationship between the freedoms opened up by the dharma, the teachings and practices of awakening, and by the promise and actuality of democracy, at this time of peril for democracy in the U.S. and elsewhere. Can we imagine a spiritually-grounded democracy? To respond to this question, we examine the vision of democracy, remembering both some of the words of the founders and the words of Dr. Martin Luther King, Jr.: "America is essentially a dream, a dream as yet unfulfilled. It is a dream of a land where people of all races, all nationalities and all creeds can live together as brothers and sisters." We also explore the vision of dharma and awakening, including the Buddha's creation of a community separate from the prevailing caste system of his time. Yet we also need to look at the many "shadows" of both democracy and dharma, which obscure the vision and prevent its full realization. We end by pointing to a number of ways to renew, develop, and practice our visions of "spiritual democracy" in the different parts of our lives.

After basic instructions in (1) settling and stabilizing attention, and (2) practicing mindfulness, there is a brief general guidance in practicing to cultivate equanimity, especially by noticing moments of reactivity (semi-consciously or unconsciously grasping or pushing away at the level of body, mind, or emotions), and exploring them. Such guidance is repeated about 15 minutes into the silent practice.

Equanimity is a balance and non-reactivity, and a connection to an inner freedom, with whatever is happening. It is a quality deeply needed both in meditation and in daily life, particularly in our challenging times. We explore equanimity first by seeing how it manifests in the lives of some of the most beloved humans who have lived, and then by identifying seven core qualities of equanimity. We identify as well some main ways of practicing to cultivate equanimity, and some of the challenges of such practices. We end with a discussion.

There’s no wrong way to do metta or lovingkindness. Sometimes the practice of cultivating lovingkindness is simply to radiate love without words. Sometimes it’s to begin by holding yourself with kindness. Lovingkindness can be an antidote to anxiety and fear. We become more gracious with the difficulties of life as we open the heart.

The inner practice of liberation is not an individual matter. One of the deepest realizations that comes when we meditate, as we pay attention, as we live a life of care and loving awareness, is the growing sense of interdependence. There is no separation between our body and the body of the earth. The minerals of the soil make up our wheat and our bones, the storm clouds become our drinks and our blood, the oxygen from the trees and forests is the air we breathe. The human community is equally interconnected. If we meet together in harmony and respect, care for the vulnerable among us, tend to the environment, and respect our citizens and neighbors, we will thrive and prosper.

After basic instructions in (1) settling and stabilizing attention, and (2) practicing mindfulness, there is 5-minute period of settling and stabilizing. Then there are several practice suggestions for cultivating equanimity, especially by noticing and exploring reactivity and any appearances of the "Eight Worldly Winds." After another 10 minutes or so, there is also guidance in two main ways of developing compassion, through opening in mindfulness to what is difficult or painful, and through a three-step self-compassion practice from Kristin Neff.

We begin by examining again the nature of equanimity, identifying seven core qualities of equanimity, including a kind of faith or confidence, illustrated with Dr. Martin Luther King, Jr.'s account of his midnight "cup of coffee" experience. We point to two typical distortions of equanimity--being overly cool and cut off some from the awakened heart, and disconnecting from action. We then look at the nature of compassion, and see how the development of compassion helps us to respond to these two distortions. In a parallel way, we see how several typical distortions of compassion, such as pity (the "near enemy"), burnout, and confusion (or lack of wisdom), are remedied by the development of equanimity! Together, they help us develop wisdom and the awakened heart, supported by courage (as we learn from the Vietnamese Buddhist tradition).

Let your body be present and also relaxed. As you let go, feel how the Earth completely supports you. Let the heart be soft to receive whatever arises with compassion. Begin to notice how the body is breathing itself, exchanging air with the leaves of the trees around you and with the breath of every other living being on Earth—we share this atmosphere.

After brief basic meditation instructions related to stabilizing attention with an anchor, and then being present to the anchor or whatever else is predominant, there is a 10-minute period of stabilizing. Then there is guidance related to noticing a moderate or greater level of the pleasant or unpleasant (as long as it is workable), staying with the sense of pleasant or unpleasant, noticing any tendencies to reactivity (wanting and grasping, or not wanting and pushing away, at the levels of body, emotions, and/or thoughts). Near the end, there is some further guidance on staying with moderately unpleasant sensations for 2 minutes or so.

The Buddha, at the center of his teaching, taught "dukkha and the end of dukkha." Yet it is not always clear either what "dukkha" means in this context or what "the end of dukkha" means. In this talk, we explore this core teaching in several ways. First, we distinguish four different meanings of "dukkha" that can be seen in the discourses of the Buddha, only the last of which, interpreted as "reactivity," helps us to make sense of the "end of dukkha." (See the attached PDF file.) This meaning of dukkha can be reconstructed from two core teachings, the "Two Arrows" and Dependent Origination (see the attached PDF file). We then look at several ways of practicing with reactivity, including understanding and working with the common complexity of there frequently being some kind of insight or something important being "mixed" with reactivity, as, for example, when I am very reactive about injustice.

After brief basic meditation instructions related to stabilizing attention with an anchor, and then being present to the anchor or whatever else is predominant, there is an 8-minute or so period of settling and stabilizing. Then there is guidance to notice and be mindful of any kinds of reactivity (manifesting in the body, emotions, and thoughts), if in the workable range. After another 10 minutes or, there is guidance to notice a moderate or greater level of the pleasant or unpleasant (as long as it is workable), staying with the sense of pleasant or unpleasant, noticing any tendencies to reactivity (wanting and grasping, or not wanting and pushing away, at the levels of body, emotions, and/or thoughts).

This is the second of three talks in successive weeks on the "dukkha and the end of dukkha," at the center of the Buddha's teachings. Last week was an introduction and focused on individual practice; this week gives a review and then focuses on relational practice, with others. In the review, we once again point to the multiple meanings of "dukkha" in the Buddha's discourses, all but one of which don't help us to make sense of the "end of dukkha.". Rather, only an interpretation of dukkha coming out of the teachings of the Two Arrows and Dependent Origination, in which dukkha is understood as reactivity, as grasping or pushing away habitually in a variety of ways, can help us understand what "the end of dukkha" means (see the attached PDF file on the sequence from contact to grasping in the teaching of Dependent Origination). We then look at a number of ways of practicing with reactivity, and open to exploring the nature of reactivity in relational contexts, followed by pointing to a number of ways of practicing with reactivity in our relationships. The talk is followed by discussion.

After initial instructions for settling and stabiliizing, and then for basic mindfulness, there are about 10 minutes for stabilizing, followed by brief instructions to track reactivity, and about 10 minutes later for exploring moderate or great levels of pleasant or unpleasant (when in the workable range for mindfulness), noticing any tendencies toward reactivity.

In this third of three talks on "Dukkha and the End of Dukkha," perhaps the core teaching of the Buddha, we first review what was covered in the first two talks, starting with examining the multiple meanings of dukkha in the Buddha's teaching and the fact that most meanings of dukkha don't help us make sense of "the end of dukkha." Only a sense of dukkha as reactivity, as taught in the Two Arrows and in Dependent Origination suggest what the end of dukkha means. We then review ways of practicing with reactivity in individual practice, and in our relationships. On this basis, we then go further exploring the nature of reactivity in the larger social context, whether in individuals' reactivity or in various forms of institutionalized reactivity. We then look at two ways of practicing, first exploring our various forms of social conditioning, typically linked with reactivity, and then looking at how nonreactivity in Buddhist practice maps very closely onto the traditions of nonviolence from Gandhi, King, and others. This is followed by discussion, in which we in part look at some of the complexities and challenges of this approach.

With your eyes closed, sense yourself seated here in the reality of the present, just now—be here now, in this moment. Feel a connection to the ground beneath you—you're held to Mother Earth by gravity. Feel the steadiness, groundedness of taking this seat half way between Heaven and Earth, under your own tree of enlightenment. Let the heart be soft to receive whatever arises in the spirit of kindness and compassion.

Some of you may have your own way of practicing metta/lovingkindess meditation. Others may want to listen and follow along—but it’s not a rigid practice. Do whatever most naturally opens the heart. For some people, the recitation of words—which we’ll do—may be helpful. For others, it’s more helpful to simply sit in a field of love and radiate kindness without a lot of words, specific language, or intention. Whatever floats your heart—follow that into goodness.

After some brief initial instructions in posture, setting intentions, cultivating stability of mind, and basic mindfulness, there is a period of settling, followed by brief instructions on being mindful of any moments of reactivity, and then, some time later, on being mindful of any moderate or greater (while still workable) moments of pleasant or unpleasant experiences, noticing any tendencies to move from pleasant to craving and grasping (one form of reactivity), and to move from unpleasant to not wanting to pushing away in some way (the other main form of reactivity).

We start with a brief review of the last three Wednesday sessions on "Dukkha and the End of Dukkha," including briefly summarizing the teachings of "The Two Arrows" and "Dependent Origination" (going from pleasant/unpleasant to grasping/pushing away); grasping and pushing away are interpreted as the most important meaning of dukkha as reactivity. Then there is an acknowledgment of Yom Kippur occurring on this day and its relationship to our practice. The core of the talk is exploring ten fundamental ways of practicing with reactivity (a pdf of the ten ways will be posted linked with the talk). The talk is followed by discussion.

Dharma talk interspersed with group discussion

Inviting listeners to breathe softly and naturally amidst it all, Jack helps us flow through waves of thoughts, emotions, and sensations in order to come to rest in loving awareness, the timeless witness dwelling in each of us—who we truly are. “When you notice that a wave has pulled your attention from the breath, receive it. Let go of the attention to the breath, and receive it with the same loving awareness, as if to bow to it gently.”

One of the central intentions of our practice is to learn from all experiences. This is not easy, both with difficult experiences or with wonderful experiences; we might in both cases revert to habitual forms of consciousness and behavior. We explore ways that we might "turn all obstacles into the path of practice" (as is said in the Tibetan Lojong teachings), or see "the obstacle as the path" (as in Zen). Central is our practice particularly with unpleasant or difficult experiences, studying and transforming our reactivity. We also see how sometimes there are important gifts that come from painful and/or difficult experiences; we share together in the group some of these kinds of experiences. We end with an invitation to practice with this basic intention to learn from everything in the next week!

After foundational mindfulness instructions, there is guidance, just after the core instructions and then briefly twice more during the session, on approaching the silent sitting in the spirit of our talk theme, taking every moment as practice, as an opportunity for learning.

We explore how to practice with the intention to take everything as the opportunity for learning--an approach which is named in different ways in Buddhist and other traditions, including the Zen saying, "The obstacle is the path," and the Tibetan Lojong teaching, "Turn all obstacles into the path of practice." How do we follow this intention as individuals, groups or communities, or whole societies? We look particularly at ways to take everything as practice as individuals and some of the challenges of such an approach. A key is opening to challenging or difficult experiences when they are in the "workable" range and not overwhelming, with mindfulness, wisdom, and compassion. Out of such a process may come gifts and the "cleaning up" of our residues of compulsive greed, aversion, and delusion!

After some foundational mindfulness instructions, there's an invitation to track for views and beliefs when they appear, whether just for a few moments or in a more sustained way, linked perhaps with reviewing an interaction with someone or something that happened. Near the end, there's guidance to bring to mind a situation in the last few days in which there was a strong sense of a view taken and then explore the experience of holding a strong view.

Practicing with views, beliefs, opinions, and narratives is a central part of our practice (in relationship to ourselves, to others, and in the larger society and world) and was strongly emphasized in the teachings of the Buddha. In this talk, we explore how the Buddha taught on views, emphasizing four core teachings. We then inquire into what is particularly problematic in our relationship to views is the way that we potentially are reactive in relation to views--habitually grasping and pushing away with our views. We then suggest three foundational practices for working with views and beliefs. There is finally about a twenty-minute discussion period.

We begin with an acknowledgment of the Winter Solstice, and the importance, in a time that is often very busy, of slowing down, like the earth in the Northern Hemisphere, of being relatively still and opening to the generative dimensions of darkness. We then review the main elements of what we explored last week, pointing to the main aspects of the Buddha's teaching on "views" (including belief, positions, etc.), explored through four core texts, and three ways of practicing with views. We then bring some further ways of practicing with views. One is opened up by working with the model, from Chris Argyris, of the "Ladder of Inference," in noticing tendencies to go from direct experience to generalizations (obviously very useful at times), and how sometimes reactivity drives us "up the Ladder" to generalizations. A second is in working with relatively unconscious or half-conscious views, whether about oneself, others, or the nature of things. We close with discussion, intentions, and the dedication of merit.

A mixture of meditation, a dharma talk, and group discussion

Short meditation, dharma talk, and group discussion

We start with a short introduction to Metta (Lovingkindness) Practice, working with phrases that tend to evoke Metta, kindness, good will, etc. Then there's a 10-minute period of settling (with mindfulness practice), followed by about 20 minutes of Metta Practice, with beings with whom Metta flows well.

The aim of our practice is to develop wisdom, love, and skillful action in our lives. We commonly cultivate these capacities separately and then integrate them. In this session, we first explore the nature of Metta, its etymology in words suggesting "friendliness" and "friendship," and the ancient vocation, found in multiple spiritual traditions of cultivating Metta or love or kindness. We then look at the multiple ways of developing Metta, both in formal practice and in daily life, and examine briefly some of the challenges in cultivating Metta. Then we have a guided meditation the last 15 minutes exploring "Radiating Metta," a way of practicing likely closer to how the Buddha taught Metta. We follow this with discussion.

Jack offers a flowing guided meditation helping us skillfully move past the thoughts, emotions, and images of the mind, and into a state of stillness, spacious loving awareness, and relaxed embodied presence. "The invitation of meditation is to come into the present, to quiet the mind, to open the heart, to find an embodied presence and loving awareness." – Jack Kornfield This meditation was originally live-streamed by Spirit Rock for the Monday Night Dharma Talk on 2/6/2023.

We start with a short overview of practicing metta practice with phrases, followed by about 8-9 minutes of settling with mindfulness practice. Then we practice metta with phrases with beings with whom the metta flows most easily. This is followed by a period of guided practice of radiating metta.

In this second talk on Metta (lovingkindness) practice, we first review the foundational nature of the practice and its connection with the cultivation of wisdom and bring our practice into our lives and action in the world, with a reading of a poem from one of the early Buddhist nuns. We examine in some depth some of the challenges to Metta practice, what makes it challenging to manifest kindness and love, and point to some of the way to practice Metta in daily life.

We start with a short period of metta or some other heart practice, noticing how mindfulness brings us back to the practice when we are distracted. Then there is a longer period of mindfulness, hopefully infused some with metta, in the spirit of Sylvia Boorstein's wonderful invitation: “May I meet this moment fully. May I meet this moment as a friend.” We then have a second sequence of relatively brief metta practice followed by a longer period of mindfulness practice. The last part of the session is a guided practice of radiating metta, moving toward an integration of metta and a boundless awareness. b. Let it infuse mindfulness: Sylvia’s phrase. See how this is. c. Check periodically. Maybe do 2-3 minutes of metta. d. Radiating metta exploring a loving awareness.

In this talk of a series of talks on developing metta or lovingkindness, we look at the question of how we connect and integrate metta with our development of clear seeing, with our mindfulness and wisdom. This is an important question, particularly given that most Western practitioners of insight meditation have separate practices in which they develop metta, on the one hand, and mindfulness and wisdom, on the other. Are they integrated? How? In the talk, we explore: (1) related strong cultural tendencies to separate mind and emotions, as in, for example, science, and much education; (2) how in the basic teachings of the Buddha, there seem to be separate practices; (3) how, both in the teachings of the Buddha and in later Buddhist traditions (as well as in other traditions), there is often a deeper vision of the unity of the awakened heart and mind; and (4) how we can practice to integrate metta, mindfulness, wisdom, and awareness.

Includes a meditation & dharma talk (the participant Q/A has been removed)

Donald shares some of the main themes of his experiences from a four-week retreat that finished four days before the talk. The talk focuses on one of the themes from the retreat--how there is an awakening process and yet how there remain habitual tendencies and times of greed, hatred, and delusion. How do we understand the relationship between seeing our "true nature" to be love and wisdom, and the fact that habitual tendencies appear frequently? We explore this theme in a few ways. We look at some of the understandings and stories in different religious traditions of something like this dynamic: How can there be "evil" when there is an all-powerful and all-good God? What accounts for this dichotomy? How are nirvana and samsara related? What guidelines and suggestions help us to practice so as to hold the aspiration to awaken and keep practicing with the acknowledgement of our habitual tendencies? Seven practice suggestions are given (see the attached file).

We continue to explore a theme coming out of Donald's recent month-long retreat, of how we can hold and work with the understanding that there is both a process of awakening, often seen as mostly gradual, and a typically everyday experience of our habitual tendencies, including our difficulties and challenges. We review and expand some of what we examined in the previous session, including looking more at how the Buddha understood the nature of samsara and nirvana, and at the seven practices suggested last week for navigating this area (available to be downloaded--see the previous week's talk). We then go somewhat further and deeper, pointing to further ways of practicing, such as inquiring into the sense of self found in different habitual tendencies, and developing a devotional attitude toward both our ordinary lives and our habitual tendencies, as making possible the awakening process. We also touch on Mahayana and Vajrayana perspectives--that samsara and nirvana are not different (articulated by Nagarjuna), and that awakened awareness and habitual tendencies are not different (from Tibetan Dzogchen). These practices and perspectives help us to maintain confidence and faith in awakening in the midst of things!

We work with the metaphor of the spiritual "journey" and distinguish seven successive stages of this journey, using as main reference points the poem by Mary Oliver called "The Journey" (read near the beginning and at the end of the talk), the life of the Buddha, the lives of several great practitioners in the Thai Forest Tradition (Ajahn Mun, Ajahn Chah, and Mae Chee Kaew), and our own lives. The stages begin with taking life for granted, move through some sense of unsatisfactoriness or inadequacy about our ordinary and habitual lives and a call for something more. They lead to some kind of departure from the ordinary and habitual, opening, typically with difficulties, challenges, and purification, to our more authentic being and awakening, at least to some degree, and returning in a way to our everyday lives. This journey can take many forms, and the stages can sometimes be successive, and sometimes all appear in a short period. After the talk, we have about 20 minutes of discussion.

After initial instructions, including inviting us to connect with our deeper intentions and as well practice with a sense of moment-to-moment mystery, we have about 10 minutes of silent practice, followed by further brief instructions inviting a moment-to-moment sense of presence and mystery, another 10 minutes of silent practice, further brief instructions on seeing our practice as connected with our awakening, and another ten minutes of silent practice.

After a guided meditation exploring the theme (also on Dharma Seed), we continue for a second week to examine how to support a sense of the ordinary aspects of daily life as being part of the process of awakening, as "sacred" or "sacramental," as connected moment-by-moment with our deeper values (and finding what language about this and what practices support us). We review the session from last time, with references to Christian, Jewish, and Buddhist contemplative practitioners who have articulated this sense of daily life practice, examining what gets in the way of this way of being with daily life (especially busyness, being lost in difficult emotions, and being cut off from the kind heart), and what supports it. Through stories and poetry, we then look in more depth at cultivating a sense of presence and even mystery in daily life, at how joy can open up this sense, and how it can be very helpful to support in different ways our understanding how the transformation of our wounds and difficulties can be seen as part of a "purification" process. In the discussion, we look more deeply into many of these themes.

We work with several modes of practice which can be developed in formal practice as well as in daily life (and that are discussed in the talk and discussion following this guided meditation). After a period of grounding in the body, we work with a heart practice (such as lovingkindness), a specific teaching (practicing with the sequence from contact to the feeling-tone of pleasant, unpleasant, or neutral, to wanting, and to grasping from the teaching of Dependent Origination is briefly given), and a "mixing" or "mingling" of formal meditation and a daily life activity.

We start with an emphasis on the importance of daily life practice, and on some of the ways that it is sometimes seen as secondary in insight meditation, when we center formal practice and retreats. We then explore eight different ways to deepen daily life practice, inviting the listener to see which one or two ways most resonate as part of one's "next steps" in deepening daily life practice. The talk is followed by a period of reflection and then by discussion.

This guided meditation goes through the Arriving Sequence, including arriving in the present moment, becoming available to practice, and aligning with our deepest values. Having established ourselves thus, we deepen into the felt sense of presence and aliveness. Includes Mary Oliver’s poem, Last Night the Rain Spoke to Me. This talk follows the guided meditation from the same evening and continues the exploration of the Arriving Sequence and the felt sense of presence and aliveness. The Arriving Sequence includes arriving in the present moment, becoming available to practice, and aligning with our deepest values. Includes a short guided meditation to demonstrate the steps of the Arriving Sequence and turning toward aliveness and presence.

We look first at the importance of wise speech, the way that it forms an integral part of the path of awakening, the way that it is often underdeveloped in Western Buddhist practice, for various reasons, and some of the challenges of speech. We then examine three aspects of wise speech practice: (1) developing presence in the midst of communication; (2) working with the four guidelines for skillful speech developed by the Buddha; and (3) integrating our practice to be mindful and skillful with thoughts, emotions, and body states with our speech practice. The talk is followed by discussion, focused especially on some challenging relational and speech situations.

We first focus on the importance of the practice of wise speech and then review three foundations of such practice: (1) developing presence in the midst of communication; (2) working with the four guidelines for skillful speech developed by the Buddha; and (3) integrating our practice to be mindful and skillful with thoughts, emotions, and body states with our speech practice. We then introduce a fourth foundation, empathy practice, aiming to understand and connect with another, exploring the roots of such practice in the innate capacity of empathy. We then identify a simple yet basic practice of tuning into someone's emotions and "needs" (or what matters to someone), based on the work of Nonviolent Communication (developed first by Marshall Rosenberg). A discussion follows, particularly examining bringing these practices into challenging interactions. (Materials on emotions--or feelings, needs, and an "empathy map" are given below, under "documents.")

We first review four foundations of wise speech: (1) developing presence in the midst of communication; (2) working with the four guidelines for skillful speech developed by the Buddha; (3) bringing our mindfulness and skillful responses to our thoughts, emotions, and body states into our speech practice; and (4) empathy practice, tuning into others' and our own emotions and sense of "what matters." We then explore the importance of being with challenges and difficulties in our practice generally, and do two exercises exploring a difficult or challenging interaction with another, including working with an "empathy map." Discussion follows. (Materials on emotions [or feelings], needs, and an "empathy map" are given below, under "documents.")

We begin by acknowledging the importance of Wise Speech practice, and then outline four foundations of Wise Speech that we've explored in previous talks. We then review how we can bring Wise Speech into difficult or challenging situations. The last half of the talk goes further, and explores how we can bring aspects of Wise Speech into situations of social and political polarization, including in our present time in the U.S. (and other countries). We watch two brief videos. The first is a selection from "A Force More Powerful" (a 6-part series on nonviolent action), on a moment of powerful empathic yet firm speech from Diane Nash at a critical moment in the Civil Rights movement in Nashville in 1960 (go to https://www.youtube.com/watch?v=O4dDVeAU3u4&t=3082s, with the video shared going from 43:04 to 48:58). The second is a brief contemporary account of an experience of "deep canvassing" (and deep listening) by Caitlin Homrich-Kneileng in rural Michigan (go to https://www.youtube.com/watch?v=no0NzGhwobA). This is followed by discussion.

Includes meditation, dharma talk & interwoven discussion. (Group Q/A has been removed)

(Title is inspired by Joachim Prinz, President of the American Jewish Congress, who spoke at the March on Washington in 1963.) Includes meditation & dharma talk. (Group Q/A has been removed). Poem Reference: “Could Have” by Wislawa Szymborskas