There are two main aspects to equanimity as a Brahma Vihara: first, a balanced, spacious mind, which is a mental factor we can know and cultivate. Secondly, an understanding of the nature of reality, known in Buddhist teachings as the dhamma, or truth, which is expressed here in the teachings on kamma (karma in Sanskrit.) Kamma simply means action, and refers to the universal laws of cause and effect and conditionality. In this teaching, the Buddha highlighted the importance of intentions in our actions. We come to understand that our lives are shaped by our choices, and the importance of bringing mindfulness and wisdom to our choices and intentions. We also should be aware that, even with good intentions, our actions can have harmful impacts, especially as we live, work and practice in communities with people with different cultural, racial, economic, gender identifications, sexual orientations, or other diverse experiences.

This is the second talk of a two-part talk titled "Mindfulness, Insight, and Compassion."

Equanimity is central to the Buddha's teachings and practices, and so underlies and supports both mindfulness and metta (loving-kindness). For Samma Sati, Right Mindfulness, to develop, equanimity needs to function to keep us connected with experiences even when they are difficult or challenging, to deepen insight into the true nature of reality. In metta practice, equanimity keeps the heart open when conditions are not ideal for kindness - and they are often not ideal!

This is the first talk of a two-part talk titled "Mindfulness, Insight, and Compassion." According to Jenny Wilkes, "mindfulness" is becoming such a commonly used term that its depth and liberating potential may be underestimated or misunderstood. The Buddha's teaching on establishing mindfulness (the Satipatthana Sutta) invites us to cultivate mindfulness both "internally" i.e., a deep awareness of our inner experience in order to cultivate liberating insight; and "externally" i.e., an open-hearted awareness of others in order to cultivate an ethical and compassionate response. The two-part talk explores how together these can support our mindfulness practice so that it becomes, as the Buddha described, a "direct path to awakening."

When the mind is cleared of obstacles, we gain a special skill in developing samadhi. Mindfulness is the gatekeeper enabling the burning away of the defilements. There in the clear, stilled, stabilized mind of unfabricated, primordial purity, the factors of awakening arise. No where else in the world but within this seclusion of mind can we find our true home and realize our Buddha nature.

When we disconnect from the aliveness of our body, we are in a trance that prevents us from living and loving fully. These two talks examine our habits of dissociation – including the cutting off that comes from trauma – and the suffering of “unlived life” that this creates. We then look at how practices of mindfulness and compassion, guided by the acronym RAIN, enable us to re-enter our bodies, and discover the creativity, love and wisdom that naturally flow from embodied awareness.

How this the illusion of mine comes about and how to practice with it using mindfulness wisdom and compassion

When we disconnect from the aliveness of our body, we are in a trance that prevents us from living and loving fully. These two talks examine our habits of dissociation, and the suffering of “unlived life” that this creates. We then look at how practices of mindfulness and compassion, guided by the acronym RAIN, enable us to re-enter our bodies, and discover the creativity, love and wisdom that naturally flow from embodied awareness.

Dharma talk with Sylvia Boorstein from Wednesday, March 9th, 2016

Fourth foundation of mindfulness, six sense spheres, Bahiya sutta, advice on long retreats. Eat what's on your plate!

Guided Meditation and Dharma Talk from Monday Night Meditation Class on March 7th, 2016

Working from hindrances to mindfulness, and the value of a good peanut butter and jelly sandwich

This talk explores the second foundation of mindfulness, the feeling tone (vedana -- pleasant, unpleasant, neither pleasant nor unpleasant) and the teachings in the Sallatha Sutta (SN 36.6) on the second arrow.

Tonight we will review the Buddha's teaching on the Seven Factors of Awakening. There are the inherent qualities of mind that when recognized and developed in balance with each other inevitably lead onward to awakening. They include mindfulness, investigation, energy/persistence, joy, tranquility, concentration/steadiness and equanimity. Joseph Goldstein calls these factors, "The sap that runs through the Buddha's tree of liberation; a powerful healing medicine that we must actually develop in our own minds." In the Buddhist tradition, it is thought that just to be reminded of these inherent qualities, to bring them to mind, is considered to be deeply healing and protecting. Are we willing to learn to recognize them, and learn how to feed or strengthen these aspects of the mind. Here is a link to the Ahara Sutta, a discourse of the Buddha's where he describes how to strengthen and weaken the factors of awakening This discourse also describes how to feed and weaken the five hindrances