We’re endowed with 3 kinds of intelligence: bodily, heart and verbal/thinking. The priority given to the thinking mind has numbed and shut down the body and heart. We train in direct knowing and primary sympathy to reawaken our deep intelligences.

We contextualize our conditioning in relationship to the different “parts” of our experience—related to our thinking, emotions, and body—by examining some the social and cultural history of the last few hundred years, in which thinking has been increasingly differentiated from emotions and the body. We then examine further the nature of our ordinary, habitual experience of the body. The main focus is on a number of “body practices,” including mindfulness of the body in both formal meditation and daily life, ways to self-regulate when there is high activation, using the body in investigation of experience, and the body as a key to presence in speech and interaction.

After an overview of ten aspects of the transformation of the ordinary habitual mind, and a review of the first, examining how thinking is transformed, we look at (1) the nature of contemporary habitual experience of the body, (2) the nature of the awakened experience of the body, and (3) how we practice to enact this transformation, particularly focusing on various aspects of mindfulness of the body.

After an overview of ten aspects of the transformation of the habitual mind, we start with the first, examining how thinking is transformed. We look at (1) the nature of habitual thinking, with some attention to contemporary conditioning, (2) how such habitual thinking is transformed, and (3) how we practice to enact this transformation.

Meditation practice cultivates a diverse set of attentional, emotional and introspective skills. Central to the practice of mindfulness is the stabilization of attention. But before our attention stabilizes, practice can be overstimulating. This talk will explore the process through which the mind comes to rest. In developing this steadiness, equanimity (the capacity to fully permit the flow of both pleasure and pain) is a vital skill. We will see how concentration and equanimity reinforce each other and support a deeper understanding of ourselves. And how this stability, in turn, makes space for the heart to respond with joy and compassion.

After a brief review of the last two weeks' theme of the seven stages of the spiritual journey, we focus on how practice develops through transforming ten aspects of the "habitual ordinary mind," including our ways of thinking, how we relate to the body and heart, our senses of self, time, and "external" world, and so on.

How the chain of cognition leads to proliferative thinking centred around a distorted sense of self, and how mindfulness can stop the cycle, redirecting awareness instead to transcendent dependent origination which culminates in freedom