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“Patience” is one of the most important and useful, but undervalued, skills from a Buddhist perspective. It is not merely tolerance, enduring or resignation. It is, instead, a purposeful process that can act as a source of safety, help and creativity in meditation, practice and daily life. It is something we can use regularly to support making choices and decisions that enrich, rather than diminish us.
This will be the field of exploration for this Thursday evening. Dennis Warren, SIM’s Founding Teacher, will explore these issues in the context of his recent major accident, and rehabilitation, involving multiple fractures to his back and ribs.
This subject is appropriate for all stages of practice.

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Tonight’s teaching from Heather will focus on the theme of Emptiness, and how it relates to our sense of self. Short guided practices and inquiries will be a part of the teaching.

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According to Bhikkhu Bodhi, upekkha, the Pali term we usually translate as equanimity, could literally be translated as “there in the middleness.” This points to the balancing power of equanimity. It is also sometimes described as an evenness of mind. When we have cultivated this quality over time in our practice, we are not as easily swayed by the eight worldly winds of gain and loss, praise and blame, fame and disrepute, or pleasure and pain. Another reason this is an important quality to cultivate is related to the law of impermanence, that everything is constantly changing, and therefore unreliable, unsatisfactory, not a true refuge. We will discuss how to keep balance of mind in the face of this reality, as well.

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Because so many people have serious reservations about the idea of doing without, Dharma teachers in America are often reluctant to teach renunciation.  Renunciation, or nekkhamma in Pali, often conjures a life made up of “good and the bad”  an almost puritanical way of living life. This is a mis-understanding of the practice of renunciation.  The Buddha did not teach renunciation as a form of denial or asceticism but rather taught letting go as a way to achieve a greater good, a greater happiness, and ultimately to attain what might be called the “sacred” dimension of liberation. Our resistance or our acceptance of nekkhamma is an indicator of how our practice is really taking shape. Tonight we will discuss the various ways we can practice renunciation as lay people, and the joys and benefits that it offers.

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To download this talk, right-click and select ‘save audio as’ or select the 3-dot menu to the right of the speaker icon.

Schadenfreud is defined as “taking delight in another’s misfortune”. And if we are honest with ourselves, we have all “enjoyed” our own schadenfreuden moments, especially when someone we dislike experiences an unfortunate turn of events. Inexplicably, we can also experience schadenfreud when a friend experiences some bad luck. Schadenfreud also makes an appearance when someone else finds great happiness in their personal or professional lives and we haven’t. In this instance, we believe the good fortune of others deprives us of our own… as if there is only so much joy to go around.

Schadenfreud is also the opposite — the “far far enemy” — of the third brahmavihara, mudita. Mudita is described as “joy in the happiness of others.” This state of joy in the happiness of others is also called “Freudenfreud”.

What social psychological research reports is that schadenfreud exacerbates depression and anxiety for those who frequently find themselves in this state of mind. Freudenfreud does the opposite. Not succumbing to schadenfreud isn’t easy since in our duplicitous world it is a tool to capture interest. It is used to sell us everything, from movies to goods and services.

Tonight we will learn a few practical methods for decreasing schadenfreud and elevating mudita or freudenfreud in our lives, thus increasing our own contentment and ease.

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Women’s voices have brought inspiration and wisdom to our Vipassana/Insight tradition since the time of the Buddha. Our tradition has not always honored the contributions of their teachings, and in some cases, sadly, has put up roadblocks to full participation by women as teachers and practitioners. In this presentation, Rich will let Buddhist women speak through their own words, as presented in several sources: Leaving It All Behind (by Bhikkhuni Anandabodhi and Bhikkhuni Santacitta), The Hidden Lamp (edited by Florence Caplow and Susan Moon), Discovering Kwan Yin, Buddhist Goddess of Compassion (by Sandy Boucher), and others. The presentation will be enriched by poetry, from the verses of the enlightened women of the Buddha’s time (the Therigatha) to contemporary poets.

A list of the readings mentioned in this recording are included below:

  • 2023 Women’s History Month Theme: “Celebrating Women Who Tell Our Stories”
  • Nona Olivia, editorial, Sati Journal, 2014, page 2
  • Therigatha, Ambapali, Disciples of the Buddha, page 301
  • Anoja Seeks the Self, The Hidden Lamp, page 20.
  • Discovering Kwan Yin, Sandy Boucher, page 5
  • Leaving It All Behind, Brahmavihara, page 44, Mitta, page 59
  • Lovingkindness, Sharon, The Gift of Equanimity, page 144
  • Pay Attention for Goodness Sake, Sylvia, Determination: The Powers of Practice, page 211
  • Poems:
    • Jane Kenyon, Otherwise
    • Edna St. Vincent Millay, Time Does Not Bring Relief
    • Jacqueline Suskin, The Relief of our Endless Becoming
    • Rosemerry Wahtola Trommer, Never the Same
    • Ginger Clarkson, Asking Forgiveness

How Perception and Memory Shape Experience – converging views from neuroscience and early Buddhist teachings

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Many of the Buddha’s teachings have close parallels in modern neuroscience. This talk will explore these parallels, with a particular focus on how perception and memory shape experience. Early Buddhist teachings on perception and emptiness point to insights that can be valuable supports for dharma practice. Similar insights emerge from modern studies of the perceptual circuits of the brain. Neuroplasticity, or how the brain is changed by experience, is viewed by neuroscientists as the basis of all forms of memory. Early Buddhist and Yogacara teachings on karma and the “storehouse” (alaya) emphasize how this principle affects our practice and well-being. A similar perspective underlies the effectiveness of many modern psychotherapies.

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To download this talk, right-click and select ‘save audio as’ or select the 3-dot menu to the right of the speaker icon.

The 37 wings of awakening are the set of interrelated mental qualities that cultivate Right View and lead to the cessation of suffering. The five spiritual faculties are listed twice, both as ‘faculties’ and as ‘powers’. we will talk about what the spiritual faculties are and how they can be developed into the five spiritual powers.