Resolving the conflict between a “healthy ego” and the Buddhist goal of experiencing the truth of “no permanent abiding self” can be a confusing process. Yet, if we don’t undertake the process, our suffering continues. For example, we sit on our cushions cultivating patience and tolerance, yet in our daily life we find ourselves frustrated with others’ opinions that do not reliably conform to our way of thinking. The Buddhist solution is to explore the path which leads towards understanding and experiencing “no permanent abiding self.” Not easy in a world which cannot even agree on basic scientific truths. We will discuss some practical applications for the cultivation of “no permanent self”, or “emptiness,” on the cushion and in daily life.
Vesak is the most important holiday of the year for Buddhists. It celebrates the Buddha’s birth, awakening, and passing into nibbana (parinibbana) at death. In many countries, it is recognized on the Full Moon Day of May as a national holiday. We will look at how the day is celebrated throughout the world, and then look at how we might take inspiration from these celebrations and from the life of the Buddha for our own practice.
Teachings and practices on the following expressions of Taking the One Seat will be offered: Somatically, Steadying the mind and Working with non-reactivity at the sense doors.
This evening Talk will serve as an introduction to the June 25th daylong retreat, covering foundational topics from which the daylong will deepen into and expand upon.
The Historical Buddha explicitly described the three trainings of the Eight-Fold Path as “the Middle Way.” At first glance, this description seems to provide a clear and tangible guide to evaluating elements of practice: What practice represents the middle point between extremes?
Is this what is meant by this teaching? Is it that simple? What standard would we use to make this seemly straight-forward evaluation? Or is there something more? How does the notion of “the Middle Way” fit into the Buddha’s finely woven net of teachings, psychology, methods and values.
During this evening we’ll examine the historical factors that led to this teaching. The context in which it was first introduced. And practical and powerful applications which provide a more expansive basis for understanding the role of the Middle Way in practice and life. The subject matter of this evening is appropriate for all stages of practice.
Meditation can be seen as the process of learning to recognize and trust a natural quality of awareness that is available to all of us in any moment no matter what is happening in our experience. This awareness allows us to open to and connect with the truth of each moment.
As we gain confidence in the mind’s ability to recognize this natural awareness, we begin to release the burden of trying to control, manipulate, or fix experience so that it meets our ideas of the way it should be, and relax into the truth of the way it actually is.
We start to see directly for ourselves what leads to well-being and freedom and what leads to suffering, both in our own life and in the world around us. Through this process we begin to live our lives from a place of greater balance, integrity, confidence, and connection.
We all experience shame. It is a universal emotion with some social scientists and psychologists saying it is an innate human trait, and others insisting it evolved within our social fabric. It is considered an absolutely essential emotion in some societies, and yet, is also frequently considered mentally damaging. The causes of shame have dramatically changed, from lack of adherence to prescriptive social mores of the past, to shaming of individuals on social media today. The Buddha also taught about shame (hiri) and its companion, the dread of shame (ottapa). Shame and the reasons for shame as taught by the Buddha are quite different then the “shaming” we experience in contemporary society. We will discuss this complex emotion, its history and why it is an important, yet often overlooked Buddhist teaching.
Deciding what is the “Right” or skillful thing to do can be confusing when we are suffering. On one hand, the modern interpretation of the Historical Buddha’s teachings seems to offer an endless number of potential methods and solutions. On the other, what method or approach is actually effective in a particular situation can be elusive. The Buddha’s teachings on Right Understanding describe a straight forward, practical and helpful model for working with confusion, struggle and suffering. These teachings become a powerful set of tools for living, problem solving and growth when they are combined with the teachings on Right Intention and Right Effort. Together, they provide short term strategies for working with the immediate, real-time challenges in our lives; as well as strategies for pointing the mind, body and heart into long term satisfaction and peace.
The subject matter of this evening is appropriate for all levels of practice.
As practitioners of mindful awareness, we want to remain openhearted to the suffering in the world. Our practice teaches us to turn toward conditions as they are, without needing to avoid unpleasant sensations, emotions, or thoughts. This openheartedness leads naturally to compassion, the impulse to take action on behalf of those who are experiencing suffering. However, Western psychology has recognized a condition called “compassion fatigue,” the “secondary trauma” that can result from helping others and that may lead to diminished capacity to empathize or feel compassion. Given all the suffering in the world and our access to it via global media, we may be overwhelmed and start to shut down to the world and those close to us. This evening, we will take a look at how our practice may help us recognize compassion fatigue as it develops and maintain an open heart.