We begin by hearing from two members of the community about how they are experiencing and responding to what's happening in the larger society and world in our times. Donald then discusses how we might respond on the basis of our practice, identifying the three areas of training--in wisdom, meditation, and ethics. Guided by wisdom teachings, we can see the society and world as both manifesting greed, hatred, and delusion, and also awakened qualities. In our meditation, we can practice on many levels, including working with challenging emotions, seeing through social conditioning, and bringing mindfulness to our thoughts, emotions, and bodies. We focus especially on "ethical practice," re-framed as developing caring and compassionate responses. We briefly outline the five ethical precepts, and then focus especially on the guideline of non-harming, clarifying how this is understood both more individually and socially, identifying teachings from the Buddha, King Ashoka, and Thich Nhat Hanh. We ask what our practice of developing "caring and compassionate" responses might look like, bringing in also material from Dr. Martin Luther King, Jr., including his nonviolence and understanding of interdependence, and Elie Wiesel, including his commitment always to speak up whenever there is suffering.

Booker uses her pragmatic voice to discuss the taboo Third Precept…the one about sex! Using the lay framework of the precepts that focus on cultivation instead of abstinence, she explores how to take responsibility in monogamous, ethical non-monogamous, and complex power dynamics.

Q1 In the case of someone who doesn't take the three refugees or five precepts but is a good person and does no harm, can they become an arahant? 02:35 Q2 Can you elaborate on your comment 'pain is impersonal'? 23:43 Q3 It's said it's needed to straighten one's view and establish one's virtue before cultivating santipatthana what are the signposts to look after? 30:47 Q4 when doing walking meditation my eyes tend to lock on to visual objects in front of me. And when sitting, even with the eyes closed, my eyes seem to strain and look internally and I feel tired and tense how do I de-focus my eyes? 34:54 Q5 during city meditation my body moves forwards and backwards. What should I do? 36:55 Q6 I've been going through my diaries in order to discard them. Some entries bring up things I forgot and some are strongly disturbing. I meditate on these but is it wise to carry on this process? I'm not ready to throw the diaries without going through them.

00:00 Q1 How does anapanasati fulfill satipatthana and how does satipatthana fulfill the bojjhanga? 05:27 Q2 Do we intentionally steady the sankhara or do they settle themselves? 14:59 Q3 How do I develop the maha-citta / the great heart? 22:40 Q4 When sitting inside and close the eyes I feel confined. However if I sit outside, I close my eyes and enjoy it. Am I attaching or not? 28:40 Q5 How can I use the sound of silence as my meditation object? 32:18 Q6 I feel a density or solidity in the head. How can I dissolve this? 49:57 Q7 Can you relate the breach of precepts to karma? 53:07 Q8 I am currently learning a type of QiGong which strictly prohibits eating meat and I feel better. But Buddhism allows me to eat meat. What should I do?

00:00 Q1 After a few years of meditation and keeping precepts the mind starts to dwell in beautiful states. The mind still struggles taking mind states as me. Can you provide some guidance? 09:00 Q2 Is pitti only felt in the body. I don't often get the sensations in the body however I do get a light mind and a smile. 12:28 Q3 The thinking mind is the builder isn't it? The house builder talked about in the suttas? 24:29 Q4 Where is citta? 25:48 Q5 If we can be aware of the body, mind and citta, what is it that watches them? Is it awareness or consciousness that is apart from them? 36:51 Q6 In the Sanyutta Nikaya, the collected sayings 46:54 says the cultivation of the heart's release through metta is beauty. How do you understand this? 42:56 Q7 I've noticed some people seem to have absolutely no empathy or sense of shame or concern for consequences. But I understand the sense of shame etc called hiri and otappa are supposed to be innate in all of us. Why are they absent in some people? 45:11 Q8 What is it referred to in the homage to the sangha, the four pairs, the 8 kinds of noble beings?

By reflecting qualities of the Buddha, Dhamma and Sangha along with the reflection on our ethical conduct, we experience peace, happiness and freedom.