Teaching and guided meditation practice.

The challenge of attending and being mindful. Mindfulness (sati) and Attention (manasikāra) are different things. Attention comes in two forms: voluntary and involuntary attention.

Teachings on mindfulness of the heart/mind including guided practice recognizing and allowing our emotions, moods, and mindstates.

Stories and teachings on working with Nivaranas - they are not hindrances if we know them with mindfulness.

At the time of the Winter Solstice, our practice (for the Wednesday morning gathering) connects our usual grounding in concentration, mindfulness, and lovingkindness with themes related to the later talk on the Winter Solstice, particularly opening to the unknown and mysterious, and to what is difficult, through mindfulness and compassion.

Day 4, Module I: Mindfulness of Mental Phenomena

Day 3, Module I: Mindfulness of Feeling Tone

Day 2, Module IV: Mindfulness of the Body

Day 2, Module II: Mindfulness of the Body

We begin with basic instructions on settling, developing concentration, and mindfulness, with a few reminders to be present. Around 2/3 into the 40-minute meditation is a guided exploration of an experience of anger (the theme of the talk that follows is on understanding and practicing with anger).

Reflection on the Four Establishments of Mindfulness

Treasure the silence within and listen attentively. Where else can we find the spiritual heights but within our own heart? In one moment of pure presence, we discover the joy, patience, mindfulness and 'kindfulness' that open our eyes to the truth of what we are. And in the goodness of time, there’s an emptying out. It's almost by unlearning what we’ve learned that we can see the blank screen of nothingness in the mind and know pure consciousness itself. This transcendent awareness becomes our refuge. We no longer look for refuge in other people, nor in ideas, concepts, occupations, travels, wealth, information, anything of the world. The heart is overjoyed in simple homage to the breath we breathe right now. This is waking up through wisdom power – pure presence ever transcending.

Vedana, the second foundation of mindfulness, is our simplest response to an experience; a raw effect of an emotion.

Morning Instructions on the first foundation of mindfulness, centering the Karaniya Metta: the Buddha's Words on Loving Kindness.

It's important for our teachings and practices to help orient us in relationship to all parts of our lives, including the larger social and political dimensions of our lives. In this session, we explore one core teaching and one central practice that together help us to respond skillfully to differences in political views. The teaching is that of dependent origination, particularly the sequence from contact to grasping. We see how the two forms of reactivity, grasping and pushing away (each potentially manifesting in many ways) result from pleasant and unpleasant feeling-tones, when there is a lack of mindfulness and background habitual tendencies. We can see how the underlying pain, for example, of many working-class people (economic pain; and the pain of feeling disregarded, left behind, and/or not respected), or the pain related to anxiety about changing gender roles, can, especially when manipulated by those in power who provide scapegoats, lead to reactivity. After presenting a model of empathy practice as crucial for bringing our practice to interacting with those with different views, we can also, through such practice, tune in with compassion to the underlying pain, and have a sense of the deep genuine needs, in our examples, for economic well-being, respect, and clarity around gender. We explore all of this in an exercise with the "empathy map," which is followed by discussion. (There were several files shared via screen sharing during the talk. These files can be accessed below and potentially downloaded, by clicking on the "Q" under "Documents," and looking for documents 229, 273, 274, and 275.)

After setting the posture and tuning into intentions, we have a short period of settling, typically through the breath or some other anchor. Then there is guidance to tune into the feeling-tone, especially when there is a "moderate" level pleasant or unpleasant feeling-tone, noticing tendencies to move to wanting/not-wanting or grasping/pushing away--the two forms of reactivity. We can also, when there is reactivity, tune into the pleasant or unpleasant "beneath" the reactivity, finding, for example, some compassion when there is underlying pain. Near the end, we also explore being with all feeling-tones for a very short period of a few minutes.

Review of the first three foundations of mindfulness, followed by a guided practice using these different objects.

The Buddha invites us to 'Live in Joy', touching its source in our own hearts. Mindfulness allows us to clearly see subtle joys and how to cultivate them: joy sustains the heart and leads to liberation. This retreat explores reliable kinds joy that are accessible in every moment, opens our eyes to unexpected sources of joy, and explore the role joy plays in temporary awakening. Knowing the doorway to this nourishment can support us in daily life, and in the challenges of our times.

Beginning with the Buddha’s teaching of Anapanasati, a general guidance on mindfulness with the breath & how it carries mettā

Mindfulness of Death practice supports us facing fear of death, living with intention and aligned with our values, avoiding common regrets at the end of life.