Shaila Catherine gave this concluding talk in a guest speaker series that was organized to stimulate critical inquiry about mindfulness and how the teachings about mindfulness are manifesting in western cultures. This talk presents critical thinking, reflection, and discussion as integral elements of Buddhist practice. It refers to the early Buddhist custom of reciting teachings, sharing the Dhamma, and inviting correction and criticism about how the Dhamma was presented and taught. As mindfulness practices become mainstreamed, and applied in corporations and therapeutic contexts, some concern arises that the deep and liberating teachings of emptiness might be ignored as non-Buddhists, and sometimes non-practitioners, assert their own definitions of mindfulness in the media. This brief talk concludes with reflection questions about: 1. the meaning and definition of mindfulness—how is mindfulness different from attention? 2. how are ethics taught in Buddhist and secular applications of mindfulness? 3. how are secular interests affecting the development of western lay Buddhism?

When we are lost in the trance of thinking, we disconnect from the aliveness, awareness and love that is our source. Mindfulness, a key capacity of our evolving consciousness, awakens us from an identification with thinking and enables us to inhabit a wider realm of Being. This talk explores the confines of conceptual mind and the simple yet powerful practices that cultivate mindful awareness.

Let us explore the link of becoming a little more. We and the world arise together through the link of becoming. The feeling tone provides the inception point, the tear in the fabric of the formless, through which we and the world of form emerges. We come out naming and forming, with body and senses fully functioning, and a consciousness filled with content and states of mind - all thoroughly convincing "us" that we are someone interacting with "something." This manifestation needs to maintain momentum or it would be only a momentary fluctuation of personhood. Thought provides that continuity allowing ignorance to misperceive the sense-of-self as continuous. Thought establishes time and time and memory build a past and future whereby the sense-of-self can substantiate its existence. Thoroughly exploring thought allows a natural quieting that begins to disassemble the mental construction of "I."

This talk explores the concepts of self and not-self, and how we conceive of a self by clinging to sensory experiences. How do you construct the sense of being a someone, and the notion that you possess something? The process of selfing is addressed as a form of thought. We can intentionally investigate how the identification forms, what it depends upon, and liberate the mind from it's hold. Restless thinking often fuels self concepts with thoughts about me, what I desire, or the projects I am planning. The formation of identity is seductive, and even jhana states and meditative attainments can become the basis for clinging if the meditator is not watchful. As we awaken to the empty nature of mind, we might ask: will nothing be enough? Do you experience in seeing, only seeing; in hearing, only the hearing; in sensing, only sensing; in cognizing, only the cognizing? Or does the habit of conceiving of a self in experience complicate perception and cause discontent with the basic truth of emptiness?

Reflections on Ajahn Chah and his teaching on the wisdom of allowing your practice to take its natural course without forcing it or thinking you can control it.

An introduction to a secular Buddhist interpretation of the dharma through the example of rethinking the four noble truths as four noble tasks, thus establishing a context for the reflections on a series of suttas.

The third link in Dependent Origination is Consciousness. Consciousness springs forth from the fertile ground of ignorance and mental formations. We might think of this expression of consciousness as "egoic consciousness," the sense that "I am conscious of..." Different traditions use various definitions for the term, consciousness. In Buddhism there are different consciousnesses for each sense door. To get a sense of what this means, image you are standing on the ocean shore. If you focus exclusively on sight, certain memories and sense impressions will flood your mind, but if you concentrate exclusively on smell, there will be a whole new set of sense impressions and accompanying memories that may be very different from your visual consciousness. So too with each sense door - hearing, tasting, thinking, touching - each evokes a different set of memories and mental formations. The mind collates these separate consciousnesses into a single consciousness with "me" as the central casting figure. When each person speaks of "my consciousness or my mind" they usually mean the summation of all the separate consciousnesses falsely organized (ignorance) as a single conscious entity.