We begin with about 7-8 minutes of developing stability of attention and less distraction, through concentration practice or some other practice. We then explore several aspects of how we "construct" experience. We look at impermanence in several ways, noticing the arising, staying and changing, and passing away with (1) the breath, (2) body sensations, (3) sounds, and (4) the open flow of experience (about 3 minutes). Then there is a period of mindfulness practice with the additional instruction of looking out for a moderate or strong sense of self. We close with a short period of a heart practice such as lovingkindness or compassion.

We begin with a review of how the Buddha saw "ignorance" of the basic nature of things (not so much of facts or information) as the basic problem of human life; we are as if asleep, caught in dream-like living, and need to "wake up." For the Buddha, we are especially ignorant about impermanence, dukkha (or reactivity--grabbing at the pleasant and pushing away the unpleasant or painful and believing that this is the way to happiness), the nature of the self, and nirvana or awakening. We bring in a brief report of the experience of attending the previous week's EcoDharma retreat at Spirit Rock, emphasizing especially the pervasiveness of a sense of separation--from the earth, other living beings, and each other--and the connection of such sense of separation with our systemic problems. Indigenous teachers at the retreat particularly emphasized living without such separation. The second part of the talk, we focus on the teaching of not-self (anatta), and ways of practicing that deepens our understanding of not-self, as well as how we hold this understanding of pervasive human ignorance with compassion and kindness, including in our responses to the manifestations of ignorance. The talk is followed by discussion.

How do we bring our practice to challenging conversations and discussions, including there are major differences in views and positions, whether on spiritual or social-politlcal or daily life matters? This is both a perennial practice question and a particularly important one in the current times. We begin our first of two explorations inviting the participants to explore both their most successful and their most difficult or painful discussions across differences, asking about the qualities present with both. We outline first some current social conditions that make discussions with differences more challenging, while acknowledging that such discussions are at the heart of a healthy democracy. Then we explore several supports for skillful conversations when there are differences, including shared agreements (among individuals or in a group or organization), wise speech practice, the vision of the "beloved community" or universal metta, and a commitment to align means and ends. The talk is followed by discussion.