Tonight we continue our series on the Noble Eightfold Path with Right Effort, the first of the “Samadhi” factors, the teachings that deal with mental cultivation.

Right Effort addresses our inner life: preventing unwholesome states from arising, letting go of those that have already appeared, and cultivating and sustaining wholesome qualities of mind. Traditionally, it is not about striving or self-pressure, but about wise discernment—knowing what nourishes clarity, kindness, and freedom, and what leads to suffering. Learning what sort of effort to expend in our sitting meditation is crucial for developing insight. In daily life, Right Effort shows up as choosing where we place our attention, how we respond to habits and emotions, and when we gently redirect ourselves rather than push or judge. It is the practice of effort that is balanced, humane, and aligned with our deepest values.

The first talk is on Mudita, also known as Sympathetic Joy. Mudita can be defined as enjoying the good fortune or happiness experienced by others as well as ourselves. In today’s fast-paced, phone-obsessed, competitive society, we bypass much of the joy in our lives as well as in the lives of others.

Additionally due to societal polarization, as well as the emphasis on winning—no matter what it takes—we often find ourselves engaging in mind states that are the direct opposite of mudita.  Due to jealousy, anger, and toxic competitiveness, we find ourselves taking delight in the misfortune of others.  This “dark glee” is called schadenfreud and continually engaging in this mind state has severe repercussions including the exacerbation of depression and anxiety.

Tonight we will learn practical methods for decreasing schadenfreud and for elevating mudita in our lives, thus increasing our own contentment, ease and a sense of true connection with others.

Be honest.  How well do you accept criticism or an admonishment?  What is your response when an action you have taken, or a view you hold is challenged by another?  or corrected? Have you ever investigated your physical and mental response when you have been in this situation? 

According to Buddhist philosophy, a critique of an action or belief which is contrary to your own could be of strategic benefit to you… if you are able to hear it. One of the Buddha’s most well-known senior monks, Mahamoggallana, offered guidance on this subject — enumerating the qualities of someone who can and cannot be admonished. Equally important, how do we effectively offer another person a differing —and often challenging — point of view or advice. Will we endanger our relationship? Mahamoggallana’s reflections are as relevant today as they were 2,600 years ago.

Discursive, subtle states of mind are difficult to isolate which makes it difficult to utilize methods to lessen their negative impact on us. They just seem to be “us”, who we are. Even though they are almost always “invisible”, you can count on experiencing their results… anxiety and more anxiety! The Buddha describes these troubling subtle states of mind as the Ten Fetters. He offers an approach, a sort of “To-Do List” on how to mentally address the Fetters, and what happens when we undertake the process of recognizing them. Tonight we will do a brief overview of the Ten Fetters and their unique properties. We’ll spend additional time on the first fetter, which is the illusion we each have concerning our own personality, or “personality view”. We will explore this first fetter through a few brief mental exercises.

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.