The weekly practice groups are designed to be a cornerstone for one's practice by providing ongoing instruction and teachings that will help illuminate the simple but challenging practice of mindfulness.

The weekly practice groups are designed to be a cornerstone for one's practice by providing ongoing instruction and teachings that will help illuminate the simple but challenging practice of mindfulness.

Practicing the freedom inherant in the 2nd foundation of mindfulness.

When external conditions begin to fluctuate and spin at a fast pace, we need to know how to ground and stabilize ourselves internally. This is what the four foundations of mindfulness are pointing towards. Knowing how to establish mindfulness is an empowerment. It creates agency in oneself and allows us to move through challenging situations with strength and integrity.

We begin by remembering the three core methods of training given by the Buddha (wisdom, meditation, and "ethics"), and their interrelationship. We reflect on how ethics has often been marginalized in Western Buddhism (and at times in Asian Buddhism). We then look in depth at the first lay ethical precept, non-harming, first in terms of the core teachings of the Buddha, and its centrality in the earlier Indian traditions of the Vedas. We examine some of the more "outer" dimensions of practicing non-harming, seeing how, with mindfulness and strong intentions, we can bring non-harming into our daily lives, including in our speech and communication. We then look at the more "inner" dimensions of practicing non-harming, looking in particular at how harming ourselves or others typically comes out of our own pain, so that practicing with pain (and the teaching of the Two Arrows) is central. The talk is followed by discussion.

In this guided meditation, connected to the later talk on "Non-Harming," we begin with about 8 minutes of settling and becoming more present, developing more samadhi (concentration). Then there is a period of lovingkindness (metta) practice, including starting where the lovingkindness flows the easiest and then extending the lovingkindness to many other beings. This is followed by mindfulness practice, with guidance on exploring when there are negative or blaming views of self or another. Finally, we close with several reflection questions related to how there is harming of self and/or others at times in our lives.

In this talk, Shaila Catherine explores right view and addresses the danger of attaching to a position, philosophy, belief, or opinion. Primary sources that inspired this talk include suttas numbered 72 and 74 the Middle Length discourses. By recognizing the problems created by clinging to beliefs and opinions, we choose instead to bring mindfulness to our direct experience and investigate what is actually happening in this present encounter with mind and body. This pragmatic path of mindful investigation leads to liberation.

Various ways to connect with the experience of body sitting and body breathing.

Exploring mindfulness of the body in the Satipatthana Sutta. Including how mindfulness of the body interfaces and supports other aspects of the practice.

Once we have a base of simple connection to breath, body, and our immediate senses, we can explore our driven habits of adding a sense of self to these very simple experiences. As stated in the Bahiya Sutta, in the seeing just let there being the seen, with out adding a sense of "you" to what is being seen. We can compare moments of the day where the the mind isn't entangled in concocting a sense of self versus the mind which is adding a very thick sense of self.

In this brief reflection, Shaila Catherine speaks about the role of patience in meditation practice. We need patience to endure conditions that we cannot control, such as heat and cold, mosquito bites, and unpleasant or wanted perceptions. We need patience to continue to cultivate mindfulness without judging our degree of success. We need patience to trust the spiritual faculties of faith, energy, mindfulness, concentration, and wisdom to gradually mature. We need patience to observe the flow of lived experiences, simply meeting each moment with the interest to know what is being known, and the quality of mind that is knowing it. Patience is worth developing.

For those new to directing there mindfulness practice towards the experience of self production, there are a few relatively simple practices to expose and let go of the over concoction of a thicker sense of self to life's present time experiences.

We begin with a period of settling, developing greater samadhi or concentration, and then move to mindfulness practice, including giving some attention to noticing moderate or a little greater levels of pleasant or unpleasant feeling-tone. When we notice pleasant or unpleasant feeling-tones, is there any tendency toward grasping or pushing away, in habitual or automatic ways? We then explore gratitude as a practice, simply reflecting on ways that we are grateful, first for aspects of our own lives, and then for aspects of the wider world. This is followed by opening with mindfulness to some difficult or painful aspects of our world, whether close to home or farther away, inspired to see and be with what is painful through wisdom and care. We end with a return to mindfulness practice for a short time. (This guided meditation is related to the talk that follows, honoring the life and work of Joanna Macy.)

Connecting with the emotions and mind states with warm hearted mindfulness

Bringing a quality of metta or goodwill to your Insight Meditation or mindfulness practice.

The elements for the growth of mindfulness and insight.

Mindfulness teaches us that we can soften into this world, touching and being touched by life.

The Buddha encourages us to abandon the unwholesome and develop wholesomeness in our daily acts, words and thoughts. As we learn to trust in pure awareness and present moment mindfulness, the weight of the world is lifted from the heart. Here and now, we abide in the formless, changeless, and eternal. Not only do we bear testimony to others that this is within our reach but we are also directly blessed by it ourselves. We see the nature of emptiness and know the peace of true freedom.

In the Honeyball Sutta (MN 18), it says, "What one perceives, that one thinks about. What one thinks about, that one mentally proliferates (or complicates)." And this mental proliferation often leads to "evil unwholesome states" which can cause harm and suffering. When we bring mindfulness to the subtle realm of perception, we start to see more clearly without adding anything extra. This is where equanimity comes in, allowing us to meet life with fewer preferences and with greater mental balance.

The first of the Satipatthana practices for establishing mindfulness is the body.