Bring mindfulness into daily life is a challenging aspect of our practice. Using specific practices for daily life helps to bring the thread of mindfulness throughout our days.

Often the power of mindfulness of the breath is underestimated. This talk illuminates the depth of breath as skillful means to develop samadhi, oneness, intimacy, mystery and awakening.

Following the Buddha's direction about using the body as a mindfulness tool, we discuss many techniques for practice.

Emotions are expressed through a mood, body sensation, and thoughts. Mindfulness of these aspects is illustrated in the talk for desire, anger, sadness, and fear.

This talk elucidates the Buddha's teaching as the 4 Noble Truths and how the teachings of the Enneagram also impact self understanding when seen in the context of mindfulness practice.

The practice of mindfulness is like swimming upstream against the habits of mind. We can learn to trust mindfulness rather than the habits.

In the second session on practicing with thoughts and emotions, we complement the first session's focus on the more receptive practice of mindfulness. After a review of mindfulness, we explore three more active approaches: (1) deepening mindfulness through inquiry, (2) invoking wisdom through clear comprehension, (3) providing antidotes through invoking lovingkindness, compassion, and other beautiful states.

This talk is about understanding what mindfulness is and why it is helpful to practice it

Mindfulness of thoughts and emotions gives us one of our great resources for applying our practice in daily life -- in the midst of work, relationships, and family. Here we explore some general qualities of mindfulness, then explore the guidelines of "RAIN" -- recognition, acceptance, inquiry and non-identification -- applying this approach to the experiencing of anger. Next week we explore skillful action with thoughts and emotions.

Practicing mindfulness and metta in the United States is definitely challenging for a variety of reasons which are explored briefly. We outline a number of basic supports for practice (daily practice, community, study, etc. ) and then focus on four main ways of deepening daily life practice - (1) Finding regular ways to break habits, (2)Working with a mentor or teacher, (3) Grounding in the body, and (4) Learning to take obstacles and suffering as opportunities. (note: There is a 15 minute gap about 11 minutes into this talk and cuts out again at 53 minutes, due to technical difficulties.)

There are two main approaches in our practice - mindfulness and invoking beautiful and exalted states. They complement each other in important ways. After considering these two approaches, we explore the nature of each of the divine abodes, their near and far enemies, and their complementary nature - each requires the other three for its mature development.

After a framing of why we practice and how this intensive practice can inform our wider lives, and a short account of the qualities of mindfulness we explore how to practice in states of mind and heart. Using the model of RAIN (Recognition, Acceptance, Inquiry, Non-identification), we examine a number of ways to work with states of mind and heart, using as case studies, working with anger, judgment (harsh reactive judgment) and others.

We sometimes feel very connected with our love, wisdom, and mindfulness. At other times, we may feel disconnected from these qualities, stuck in what the Buddha called the five "difficult energies" (or hindrances). We explore compulsive desire and aversion, sloth & torpor, restlessness, and doubt - suggesting how to respond to these when they arise, both in meditation and daily life.

A continuation of the study of the Buddha's account of his awakening in the ARIYAPARIYESANA SUTTA (M.26). Mindfulness as the way to GROUND oneself in the GROUND of Conditional Arising. the subjective pole of this ground is the stopping of greed, hatred, delusion. The Buddha was reluctant to teach because what he had awoken to "WENT AGAINST THE STREAM". The talk concludes with several passages from the UPANISHADS to illustrate this.

Mindfulness in body as ground will help us to deal with our physical and emotional feelings in a non-reactive way. What does equanimity truly mean in dealing with difficult feelings.

In this retreat, we are cultivating clear seeing especially through development of mindfulness and wisdom. In this talk, we focus on mindfulness- exploring its qualities of bare attention, directness, non-reactivity, present centered-ness, and interest. We introduce the Four Foundations of Mindfulness, with a particular focus on mindfulness of the body, and how this leads to wisdom.

What did the Buddha teach that was distinctively his own view? This talk attempts to answer this question. I start to define three cardinal tenets of the Buddhist teachings: the Principle of Conditionality; the Process of the Eightfold Path, and the Practice of Mindfulness. I then examine a passage from the Ariyapariyesana Sutta in which the Buddha describes his awakening as a shift from a Place to a Ground. NOTE: The quality of the recording of this talk may be improved after 11/15

This talk elucidates the Buddha's teaching on Sattipattana - mindfulness of Body - what is mindfulness, what is its function, and how it illuminates the understanding of suffering, impermanence and selflessness.

We need to see and understand the true nature of craving and attachment in order to abandon them. However, besides mindful observation there are other ways to deal with craving and attachment.

Instructional overview of the Four Foundations of Mindfulness, focusing on intentional investigation, your attention with an allowing attitude. Vipassana, clear seeing, as outcome to this practice.

Dharma Talk

Finding freedom every moment, using the power of mindful awareness of thoughts.

Discusses mindfulness and understanding of hindrances as doorways to freedom

Dharma Talk

Why does anger cause us so much misery? As long as we feed it, anger insidiously undermines our spiritual work. Mindful and aware, we learn to refrain from feeding that angry dog and we loosen its foothold within the mind. By the power of loving-kindness and compassion, we disarm anger's toxicity and restore peace. These are the supreme medicines that will guide us through the wilderness of anger.

Viriya is a quality of mind that is an essential aspect of our path; frequently mentioned by the Buddha. Often translated as “effort” we can easily confuse this quality with one of striving or “efforting” which leads to suffering. Viriya: patient courage supports mindfulness and wisdom.

Ways to use mindfulness to help with depression.

The Buddha said that we continue to live in hostility, with confusion, because we hold onto preferences. Mindfulness practice helps us recognize and trust that awareness has no preferences

How to work with the three fundamental attitudes or habitual tendencies of mind that obscure our ability to be present and how the mindfulness ultimately reveals and liberates these forces so we can abide more in the peace of our true nature.

Our suffering arises from the unseen, unfelt parts of our experience- our unlived life. This rejected energy is stored in our bodies and prevents us from living wakefully and wholeheartedly. By bringing a courageous, mindful presence to bodily sensations our energies untangle and flow freely. Rather than a frightened resisting "self" we rediscover our full aliveness, connectedness and luminosity of Being.

When we shine the light of mindful awareness into present experience, the path is illuminated and wisdom is born.

Unlike the three Western monotheistic religions, Buddhism is not a religion of the book. Rather, Buddhism is based on the Buddha’s enlightened experience. More specifically, among other things, the Buddha was an early scientist. He said that if you reproduce his experiment by cultivating the Eightfold Path, your can replicate the same enlightenment result in yourself. There is no need for any beliefs, cosmology, dogma or creed. Indeed, all sentient beings are endowed by the luminous Buddha nature. The Buddha merely serves as a mirror for us to see our own enlightened nature. However, this means that we need to have the wisdom to see our true nature as it really is. This wisdom is described as the “right view” in the first step of the Eightfold Path. The problem is how can we see things as they really are when our attention is so scattered and our view is so obscured by poisons such as greed, hatred, delusion, pride and jealousy? The answer is through mindful awareness. Indeed, mindful awareness is something that we can learn even the first time we meditate. Eventually, we can reach a state of effortless awareness. This clear seeing allows our mindfulness to create some space between the stimulus and our response. Instead of knee-jerk, blind response, our mind has more time to choose a more skillful, intelligent response, thus, leading to more freedom and proactivity.

Class

An overview of the Eight Fold Path with emphasis on the ways we practice it on meditation retreats and with a special focus on effort and mindfulness.

Mindfulness or awareness is the foundation for development of seclusion, liberating insight and peace of mind. The distractions in practice makes the difference.

Insight or the dawning realization of the three common characteristics rests on the continuity of mindful awareness. They offer the understanding of how to live at ease with all conditions and to do well in life.

In the path of liberating our hearts we learn to be intimate with all things. This talk focuses upon the power of aversion to create alienation and division and the power of mindfulness to uproot ill will.

How wisdom and compassion are developed in the practice of mindful awareness