An exploration of ways that we commonly struggle with our mental activity, how wisdom and compassion can help release the struggle through practising with the Third Establishment of Mindfulness, Mindfulness of the Mind, and understanding the three characteristics of anicca-dukkha-anatta

Guided Meditation

The tenderness practice instructions during the meditation is a form of metta and compassion practice. It's one that helps ease the nervous system, hold difficulty and stress with care, and cultivates a kind attitude towards our mindfulness practice.

With mindfulness of breathing as a concentration practice we intentionally develop the 5 jhana factors. We also will definitely experience their opposites. - the 5 hindrances. As the 5 jhana factors become stronger we experience fewer hindrances.

"Be mindful and have Right View" - Sayadaw U Tejaniya

These two talks address the inquiry: How do we awaken from the contempt and hatred that causes so much suffering in our world? The first talk looks at how we can use the practices of mindfulness and compassion to decondition our habits of self-blame and self-hatred, as well as the importance of helping each other defuse the trance of unworthiness. The second talk extends the use of these practices to situations where we’ve locked into external “bad othering.” These times need our deepened dedication to love: By intentionally arousing compassion for ourselves and others, we directly contribute to the evolution of consciousness in our world.

The world deeply needs a culture of skillful conflict transformation, informed by dharma practice. In such a culture, we would have individuals who combine inner capacities such as mindfulness, skill with difficult emotions, empathy and compassion, and equanimity, with perspectives on how to work with conflicts, whether inner, interpersonal, or social. In this talk, we look at some of the prevalent social conditioning around being with conflict, including tendencies to avoid conflict or act out when there are conflicts, and widespread tendencies to see conflicts dualistically and to project negative aspects onto “opponents.” In this context, Donald presents some images and reflections from his just-completed time of teaching and traveling for 3 1/2 weeks in Israel and the West Bank. He then focuses on some of the inner capacities important for being skillful with conflict, next time examining some of the perspectives on conflict that have come out of the fields of mediation, negotiation, and conflict transformation. There is also a time of discussion.

The power of pausing (mindful and heartful), what we notice about existence; dukkha and release, and ways of relating that bring more freedom.

These two talks address the inquiry: How do we awaken from the contempt and hatred that causes so much suffering in our world? The first talk looks at how we can use the practices of mindfulness and compassion to decondition our habits of self-blame and self-hatred, as well as the importance of helping each other defuse the trance of unworthiness. The second talk extends the use of these practices to situations where we’ve locked into external “bad othering.” These times need our deepened dedication to love: By intentionally arousing compassion for ourselves and others, we directly contribute to the evolution of consciousness in our world.

Using the image and felt sense of a smile, we scan through the body, and awaken a sense of aliveness, presence and tenderness. The practice then extends to mindfully include all sounds, sensations, and feelings; and when difficult experience arises, to intentionally offer care. We close with an offering of loving kindness to our own being, to others who are suffering and to all life everywhere.

Keeping your attention directly at the sense doors lets us cut through our habit of being lost in thought. As mindfulness increases, we can eventually by mindful of thought as it arises.

Reflections on mindfulness and ethics, including a critique of the nationalist ethics of Burmese monks and the reduction of mindfulness to “McMindfulness.”

Mindfulness is the ability to bear things in mind with a steady intention. Like the sides of the hand, there is a hard side with its ability to bar and repel corrupting influences, and a soft side that lingers and takes in the qualities. Select an object of meditation based on what’s needed, and give attention to the careful holding.

When the mind is not steady and has gone into activation, clinging is inevitable. The clung-to experience creates the person. But there’s a choice. Our responsibility is to manage the flood of the aggregates through mindfulness.

The trained mind is fluid and flexible – natural. The untrained mind is fixed and grasping – loses its agility. Training comes through mindfulness of the 4 bases and 3 aspects of mind. Body gives mind something to anchor itself on so the habits of grasping that create a fixed self can be released.

Morning instructions on ways of practicing with thoughts so as to develop a more spacious relationship with thinking and understand more fully the shaping power of perception and papañca (projection, proliferation, objectification.

In this talk, Shaila Catherine encourages practitioners to view illness and pain as opportunities to practice equanimity, patience, and mindfulness of the body. When we are sick or in pain, we can still practice being attentive to present conditions, and reflect that all beings are all also subject to illness and death. Illness is not wrong; it is inevitable. The more we resist this fact, the more mental suffering we add to our physical difficulties. When we learn to be present with both pleasant and unpleasant feelings, we will know an experience of profound peace.

We can get sidetracked with a focus on mindfulness or stress reduction or meditation techniques. We don’t understand what leads up to them, the Noble 8-Fold Path. This Path begins with right view - knowing the heart and how it’s affected - and right effort - bringing up skillful mindstates.

1st day evening talk about practicing mindfulness of body, including reflections on cultivating samadhi, elements practice and emptiness.

What are the roles of mindfulness - sati - on our path? The talk describes five central functions of mindfulness on the basis of the similes that the Buddha used in the Pali canon. It also touches on the development of sati.

Working in pairs naming mind-states out loud using just one word; separately for four minutes each, then alternating back and forth

A short talk offering definitions of different aspects of mental activity, including thoughts, emotions, moods and mind-states

This talk reviews the 4 foundations of mindfulness and breath meditation.

Strengthening Mindfulness Through Practicing With An Anchor

This talk overviews multiple ways of practicing from focused awareness to flexible awareness to natural awareness. Specifically we deal with cultivating concentration and how it can benefit our mindfulness practice.

This talk shares how reflecting on our death and our precious birth situates mindfulness in a transformative way.

Questions are précised. Q1 0:00 - Could you explain the meaning of mind? Q2 14:29 - When watching the breath, continuous attention is difficult due to the interference of thinking. How can we overcome this? Q3 28:14 - What are the basic techniques of meditation for a beginner Q4 39:12 - Before starting meditation should we practice yoga to train our mind? Q5 40:52 During breath awareness meditation, should we take the breath consciously, or see the natural process of breathing? Q6 42:00 Can you explain the process of metta meditation and how it helps to overcome anger, frustration and resentment. Q7: 46:00 What is mindfulness meditation? How is it practiced? Can we practice it while working in the office? Q8 52:36 I have acute pain in the knees and ankles when I sit. Are there any exercises that would help? Q9 56:12 When I meditate I usually feel sleepy. Why is this? Q10 1:00:19 When I meditate I see colours and lights, hear the sounds and feel fully aware of what is happening around me. What is this state? Q11 1:02:51 When I meditate my thought processes get very sharp, and more and more very good ideas seem to come into my mind. Hence, now I know I am fond of thinking rather than meditating. Please advise me. Q12 1:13:02 How can we shift from samatha to vipassana meditation? How long will it take a beginner to practice vipassana? Q13 1:20:50 How can we identify the improvements and development of mental states we've achieved as a result? Q14 1:26:50 During meditation I see a lot of incidents / situations mentally, which I have never experienced in day-to-day life. What is this? Q15 1:29:32 When I go to bed I usually try to pay attention to my breath. Is this good or will it negatively affect my sitting meditation? Q16 1:30:29 How long one should practice meditation to achieve samadhi? May I know a program or meditation schedule in order to achieve this state? Q 17 1:33:15 I joined a new company that meditates 15 minutes before work daily. Why I didn't get this opportunity before? Was it an effect of my kamma?

How are we using our minds? Where do our thought incline? The Buddha's teachings focus on the practical application of intention and the power of thought, rather than ritual, as the potent force behind action. Working with thought, we see how habits and tendencies develop and form patterns known as kamma (karma). We must be honest with ourselves and see any conceit, agitation, anger, greed, or restlessness that might be lurking as tendencies of mind. We can learn to use our thought skillfully, and guard the mind with diligent mindfulness. Wholesome and unwholesome thoughts are explored. There is nothing to fear from wholesome thoughts such as intentions toward renunciation, letting go, loving kindness, compassion, and generosity, and yet a concentrated mind will bring deeper rest. The path of liberation and awakening includes the development of morality and virtue, and also calmness, concentration, and wisdom.

With mindfulness we find our way through unfamiliar territory.

Learning how to deal with suffering with mindfulness and insight. This was Steve's first talk in 2 years of dealing with brain cancer.

A brief introduction to bringing mindfulness to mental activity, including thoughts, emotions, moods and mind-states

Guided meditation expanding mindfulness to include physical sensations, sound, mental activity then choiceless awareness

Describes the skillful use of pleasure in deepening the concentration that grows from mindfulness of breathing.

An exploration of the role that feeling-tone or vedana plays in creating unskilful reactivity, when mindfulness is absent

Mindfulness of the body as a support to develop ease and calm, through a body scan inviting physical tension to release wherever possible

Short guided meditation beginning with mindfulness of body and mindfulness of breathing, to help settle in to the workshop

Guided Meditation on Mindfulness of thought. It begins with listening.

Much of our suffering comes from reacting to stressful situations with fear or aggression, rather than responding with wisdom and care. This talk explores the pathway of shifting from reacting to responding: this includes learning to pause, awakening the wings of mindfulness and kindness, and reconnecting with our deepest intention.

A guided meditation on mindfulness of body.

After situating today’s theme in the context of the nature of the “ordinary habitual mind” and how it is transformed, we look at the fourth parameter of transformation: the nature and sense of self. We start by recognizing the often conceptually confusing nature of this area, and then proposing a primarily practical way to approach the area. We first identify the conditioned sense of self as permanent, independent, and separate, how this sense of self manifests in various ways and why this can be a problem, connected with suffering. , We then briefly suggest how the elements of such a conditioned sense of self are absent in an awakened being and how other positive qualities are present. Finally, while recognizing a number of complexities, including developmental issues, we look at two practical ways to explore and transform the conditioned sense of self: (1) by looking out for and being mindful of when there is a “thick” or “big” sense of self, and (2) finding various ways, in the flow of daily life as well as in formal meditation, to “thin” out the self, developing ways of experiencing with no or much less of a sense of self.

Basic Mindfulness Instructions and a Guided Meditation on Exploring the Nature of the Self