Creating Dharma Events and Teachings: The Class Series

by the participants of CDL5

Summer 2016

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Table of Contents

The Assignment ...... 5 Four Foundations of Mindfulness by Andrew Chapman ...... 7 INTRODUCTION TO MEDITATION & MINDFULNESS SERIES by Cornelia Santschi ...... 20 Course Outline for a Five-Week Course on the Brahma Viharas by Amy Selzer and Helen Kim ...... 22 5-Week Series: Opening the Heart-Mind: A Meditation Course on the Heavenly Abodes (Brahma Viharas) by Bill Scheinman & Allison Shore ...... 29 Development and Realization of a 5 week Introduction to Mindfulness course in Baraga County, Michigan by Wendy Eisner ...... 31 EARTH, WIND, FIRE and WATER: Mindfulness of the 4 Elements by Nicholas Joyner, Beth Shoyer, Jan Rosamond ...... 37 The Four Noble Truths by Kathy Simpson, Priscilla Szneke, and Peg Meyer ...... 41 Introduction to Insight Meditation Class by Sashi Kimball and Carolyn Kelley ...... 53 Buddhist Ethics Amidst Colonization, Police Brutality, and Media Lies: Right Speech, Right Action, Right Livelihood for Collective Liberation with Katie Loncke and Dawn Haney ...... 54 Class Series on the Four Foundations of Mindfulness by Mary Davis & Tara Mulay ...... 64 Mindfulness for Athletes by Karen Williams and Robin Boudette ...... 73 Mindfulness for Everyone Class Series by Michael Malotte ...... 79 Navigating our Troubled World: Wise View in Action by Janka Livoncova and Yong Oh ...... 81 Hindrances by Ronya Banks ...... 84 Introduction to Insight Meditation by Bruce Pardoe ...... 111 4 WEEK INTODUCTION TO METTA COURSE by Eileen Spillane ...... 130 A Karuna Immersion : 4 Week Introductory Course on Compassion by Valentin Melendez and Thomas Davis ...... 131 Beginner’s Meditation Course by Shakthi Ganeshan, MD, MPH, Yogini and Stephanie Tate ...... 145 An introduction to Insight Meditation by Justin Michelson ...... 147

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INTRODUCTION TO MEDITATION, based on the Four Foundations of Mindfulness by Alice Robison, Jacqueline Nelson, Kristin Barker , Mark Pugsley , Suzanne Colon ...... 150 Introduction to Mindfulness—The Satipatthana Suta by Pauletta Chanco & Victoria Cary ...... 165 A PATH BEYOND: Transforming Wounds, Transcending Violence: a 5-Week Course for Prison Inmates, Deputies and Staff by Syra Smith and Andrew Chaikin ...... 167 Mindfulness Meditation -Middle School Course Outline: Introduction to Mindful Fitness by Paula Simon ...... 179 Introduction to Mindfulness Meditation class offered by Kathey Ferland and Carolyn Kelly ...... 180 Embodying Metta Through the Practice of Authentic Movement by Sean Feit Oakes & Sara Oakes ...... 186 Six-week introductory class by Steve Wilhelm ...... 187 Awakening Into Life: Our Interpersonal Enlightenment Project by Gina LaRoche, Brian Simmons and Janusz Welin ...... 192 6 Week Beginning Meditation Course by Gary Hill and Alice Robison ...... 199 The Heavenly Abodes: 6-week Course Outline by Imee Contreras ...... 201 Teaching on the Four Qualities (brahma-viharas) by Phoenix Soleil, Whitney Steward Reed, and Pam Peirce ...... 205 Opening the Heart and Mind by Helen Vantine ...... 226 Creating a Strategic Vision for Your Dharma Organization by Bob Agoglia ...... 228 Touching the Earth: Mindfulness in the Natural by Mary Haberman and Dalila Bothwell ...... 229 Waking Up to Whiteness: Dharma and Racism Study Curriculum submitted by Max Airborne, Crystal Johnson, Dawn Haney, Bob Agoglia, Kristin Barker, and Janusz Weilin ...... 234 self, sexuality, and sangha: 4 night class series practicing with aspects of interconnection with Fresh! White, Kitty Costello and lulu cook ...... 256 Introduction to Insight Meditation by Margaret Smith ...... 259

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Class Series for Loved Ones of People with Mental Illness: The Brahma Viharas by Huda Jadallah and Omar Jadallah-Karraa ...... 264 Six-week class series on the Seven Factors of Awakening by Emily Carpenter ...... 266

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Theme: Bringing Dharma Leadership Into Your Community Homework for the next two months will continue the Practicum (that is, an application of your skills) and resources for teaching and leadership. We would like you to start planning courses or class series for beginning practitioners and students or your Dharma communities. We would like that you collaborate with others to put an outline together for a 4 to 6 week beginners meditation course or study course series. You may work with your Dharma Group or any other configuration of colleagues—with one other person or more. But we strongly recommend that you do the exercise as part of a collaborative team. Team and collaborative teaching is an important skill to develop and experience. Our intention is again to collect these and put them together in a manual that you will all have as a reference and beginning point in planning future teachings. For example, you may plan a 6-week beginners’ meditation course based on the Four Foundations of Mindfulness. The outline might cover an introductory evening; 4 evenings with practice based on each of the four foundations; and a closing evening. The outline would fill out what will be covered, including references, quotes, etc. and as much detail as possible. Alternatively, you may create an outline for a 4 or 6-week course on the Four Noble Truths, the Brahma Viharas, any other of the Buddhist lists, or a topic that interests you. Be creative in your content so that we end up with a wide array of subjects covered and approaches to the material. For those of you who are not planning on formal teaching, if you feel this might be more supportive, you may design classes or workshops that relate to building various community skills that your organizations or groups might need, such as: • Volunteer training and cultivation • Kingian Nonviolence Conflict Reconciliation (this was done at EBMC) • Leadership training for Board/Staff/Teachers • Undoing Racism or Unconscious Bias Training • Communication skills development • Teacher development (for example, NYI conducted improvisation training for teachers)

To invite both CDL participants interested in teaching and also other forms of leadership to participate and create a module/class series that works in support of various leadership roles. Example: leadership on a Program Committee is best held with some understanding of what it is like to create a Dharma program, even by non-teachers. If it’s helpful, you can imagine that this course or program is for a specific population or need. In that vein, over the next two months, we ask you to initiate

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your project in the groups you wish to serve. Accordingly, we invite you to start assessing the Dharma needs in your community and how you might consider serving them. Again, we would encourage you to be very creative. Perhaps there is an un-served or under-served population, or a particular Dharma need, which you feel inspired to support. For instance, there may be a meditation practice group, but no events for Dharma study -- i.e, no classes or courses that offer study of the Dharma as a way of deepening practice and reflection. Do you need to outreach to any un-served or under-served groups or do you feel able to offer a course to the existing practice group? What would be the most useful way to start?

How can you determine which community(ies) are in need of the teachings? How would you go about serving them? Would you do it within the existing networks of Dharma communities? Would you create a new venue for sharing the Dharma in this community(ies)? Would you consider doing it on-line? What would that look like for you and what would you need to plan to execute in that venue?

Discuss, plan, design, and create with your Dharma collaborator(s).

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The following is a detailed handout of the course material that Lisa Ernst (One Dharma) and Andrew Chapman (ATS Nashville) will use for an upcoming Mindfulness Study Series. This group is intended to be an intensive course for beginners and persons new to both of our communities (i.e. One Dharma & Against the Stream). Lisa and Andrew have found that “newcomers” can often be overwhelmed by lists of information, only getting partial perspectives when attending our weekly groups. For this reason, we are offering this course on a Dana-basis (as we do all of our groups) to encourage folks who wish to learn more and practice more, despite current financial capability. We have a detailed description of all the course material listed below, but have chosen not to outline the material for every group, as we hope to allow space for interaction, dialogue, and practice. Metta! - Andrew Chapman

- AGAINST THE STREAM

NASHVILLE TN WWW.AGANSTTHESTREAMNASHVILLE.COM “Do not be satisfied with hearsay, or with tradition, or with legendary lore, or with what has come down in scriptures, or with conjecture, or with logical inference, or with weighing evidence, or with liking for a view after pondering over it, or with someone else’s ability, or with the thought “The monk is our teacher.” When you know in yourselves: “These things are wholesome, blameless, commended by the wise, and being adopted and put into effect they lead to welfare and happiness,” then you should practice and abide in them….” – The Buddha

MATERIAL FOR SESSION’S 1 & 2 MINDFULNESS MEDITATION Over the past three decades, mindfulness-based interventions have spread rapidly through the fields of medicine, mental health, and education as a way to reduce toxic stress and impulsivity and increase emotion regulation, executive function, empathy and overall well being. Mindfulness as a psychological concept is the focusing of attention and awareness. Mindfulness is fundamentally a science of attention training. It is the practice of bringing attention to the direct experience of what is happening ”right now”. Sustained practice cultivates the ability to “drop beneath” compulsive thinking and emotional reactivity into a more direct experience of feeling and sensation. The fruition of practice is a sense of being less “scattered”, less caught up in ‘doing’ and in ‘fixing’, and less likely to get locked into fixed afflictive patterns. Modern day applications of mindfulness maintain origins stemming from the concepts, techniques, and contemplative framework outlined in the Buddhist discourse known as the Satipatthana Sutta (circa 6th-4th century BCE). In the West, Jon Kabat-Zinn has brought mindfulness practice to the forefront of secular fields of interest: mental health, education, and life-wellness. Clinical psychology and

CDL5—Summer 2016 Creating a Class Series 8 psychiatry since the 1970s have developed a number of therapeutic applications based on mindfulness for helping people suffering from a variety of psychological conditions, and research has found therapy based on mindfulness to be effective, particularly for reducing anxiety, depression, and stress.

What is Mindfulness Meditation? Mindfulness meditation is a focused awareness of what is happening in the present moment experience. By definition, it is the ability to objectively monitor the arising and passing of thoughts, emotions, and sensations, within the framework of present- time awareness. With mindfulness we look at the whole range of experiences: the pleasant, the unpleasant, and the neutral. Ultimately, we are attempting to create and sustain a non-interfering, investigative attention of what is happening in our experience, as it is happening. As we begin to practice moment-to-moment awareness, we start to develop insight into how our body, heart, and mind are interwoven and ultimately affected by our day-to-day internal and external experiences. The moment-to-moment awareness cultivated in mindfulness practice is assisted by practicing with an attitude of non- judgment, non-comparing, and non-identification, which serve as the foundation for a more objective, observational, and less self-enmeshed understanding of our experience. This type of a non-interfering vantage point allows us to clearly see our most ingrained habitual patterns, develop patience and tolerance for these patterns, and ultimately learn to meet every part of our experience with a balanced, wise, skillful, or appropriate response 1. Non-judging: The tendency of the mind is to be constantly assessing our experience, others and ourselves. We see that we judge, A LOT. When we practice mindfulness meditation we often put a label of “good” or “bad” on everything that happens. Simply by noticing that judgment is arising we can reduce our attachment to our perceptions, opinions, views and beliefs and our habitual identifications with the mind. We get to take a break. We can try something different. This helps us to begin to take a more objective and easeful attitude towards our experience. 2. Non-comparing: With this very common tendency of judging we see very quickly that there is a strong mental habit to compare. We compare others to ourselves, we compare the past against what we perceive the future to hold, we compare what we used to be like to how we are like now…and on and on it goes. It can be endless if we aren’t careful. If we can become mindful and creative in our awareness we can find others ways to view things. Simply by noticing that comparing is happening we get a chance to investigate the intentions behind it and try something else…or at least let go of it. 3. Non-identification: We have a strong tendency to take all of our experience very personally, “my thoughts, my feelings, my worries and so on.” Mindfulness is encouraging us to take another view: just thoughts, just feelings, just worries-not mine, not me. This can be hard to do but it’s very possible and is actually quite a radical shift in our perspective. There is a lot of freedom in taking this view. This radical shift in perspective helps us to maintain an objective viewpoint, at least some of the time. It takes some patience and humility to do this; but when practiced for

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some time its really not so difficult. Acknowledging that thoughts are arising objects of experience rather than a subjective narrative of life drastically changes our relationship to the thinking mind.

Mindfulness terminology: Awareness and Attention. Two key terms that are used when discussing mindfulness are “awareness and attention”. The proper understanding and use of these words is of key importance when outlining the mindfulness practice. Mindfulness practice instructions will often use the words attention and awareness interchangeably, which colloquially speaking does work, but is not entirely true. For example, imagine that you are overlooking a field from a hilltop; all of what you are taking in can be experienced within the container of awareness. Awareness is panoramic. Now, if you pick up a pair of binoculars and focus in on a tree, a flower or a deer that can be understood as attention. Awareness is wide, attention is narrow. Awareness is open, attention is focused. 1- Awareness: Awareness can be described as the container that holds our experience. Inside the container of awareness we have the full range of moment-to- moment experience. We have body sensations and the breath; we have pleasant and unpleasant sensation/feeling tones, mind states, emotions, perceptions and a wide range of mental activities and constructs. So if we look and see, there is a lot of stuff going on in each moment of our lives. Awareness is just described as the container that holds all of these different and constantly changing experiences. Mindfulness is what is able to see the entire container for what it is; an ever changing flow of causes and conditions. 2- Attention: Attention refers to what it is inside of the container that we focus on in any given moment. There is often an element of choice involved with attention. In some cases our attention is constantly moving around and wandering about. The mind pulls our attention in all types of directions and we usually just follow it unconsciously; this activity is called “discursive thought”. One of the root skills we establish within mindfulness is placing the attention on a specific location. In most cases we focus on the body and breath because there is no planning, remembering, judging, assessing or any stories involved with the body and breath; they are bland and simple. There is also no notion of past or future with the physical experience of the breathing body, and this is quite helpful to establish contact with the present moment. Practicing with body/breath awareness over the course of even 10-15 minutes will give rise to relaxation, concentration and mental calm.

Mindfulness meditation is two-fold: Two key aspects of Mindfulness are concentration and investigation. 1. Concentration- Concentration is the ability to remain focused for a sustained period of time on a single object. By placing our attention on a simple meditation object, such as the body or breath, the mind will settle and relax. Concentration leads to calmness and stillness of body and mind. This sets up the stage for investigative attention. 2. Investigation/Inquiry- Once the mind begins to settle we can start to investigate “what” is actually happening within our experience. We quickly see that most of the

CDL5—Summer 2016 Creating a Class Series 10 time we are thinking about the past or the future, we worry and plan, we remember and regret and we indulge in nostalgia. We calculate, analyze, criticize, compare and judge. This simple quality of mindful investigation brings our attention into the direct experience of what “is”, instead of the intellectual experience that is wrapped up in thoughts and stories. Meditative inquiry enables us to look deeply into what is happening in each moment and see its changing and conditional nature without having to get involved with the content. We can start to look at our experience objectively rather that subjectively. My thoughts become just thoughts; my worries become just worries; my mind becomes just mind and so on. As we become familiar with the actual mechanics of the working mind we begin to take our experience less “personally”.

Investigation leads to Insight – So, what is Vipassana or Insight Meditation? Through mindfulness practice, we can begin to accept more fully the ups and downs that life has to offer, and will always offer. As our practice deepens, we develop greater emotional balance in the face of change, difficulties, pressures, anxieties and stress. We do not seek to push away, avoid, or get rid of life’s difficulties altogether, nor do we seek to cling to and identify ourselves with every single pleasant and unpleasant moment of experience. Instead, we begin to inhabit a curious and investigative attitude towards our lives. We practice self-inquiry and investigate the ways in which we unintentionally and intentionally generate stress. Through insight, we learn to become creative participants in an ever-changing dynamic life experience, rather than rule-obsessed on-lookers, rigidly attempting to control and manufacture the world to our liking.

Contemplation The Satipatthana discourse emphasizes the importance of contemplation as a means for developing insight. Contemplation can be defined as the action of looking thoughtfully at something for a long time. In Pali Sanskrit, the language of the Satipatthana Sutta, the corresponding word for contemplation is anupassati, which actually translates to mean, “to repeatedly look at.” In this way, through mindfulness practice, we are repeatedly looking into the present moment experience (specifically into our Body sensations, Feeling impressions, and Mental attitudes and patterns, i.e. the Four Foundation of Mindfulness) in order to deepen our knowing of specific insights. This knowing can start as a conceptual study and understanding of these key insights—namely Impermanence, Dukkha, and Not-Self—but eventually leads to a perceptual knowing of these insights that, as the Buddha points out, is not “confined by thought,” but instead, “sensed by the wise.” In other words, these insights come to form a ground or foundation from which we live our lives, rather than a mere conceptual philosophy that we subscribe to. By living according to these insights, we learn to inhabit an integrated and realistic perspective of a life that is free from the stress that is the result of our usual reactive, automatic, and inflexible relationship to a desire-craving and pain-avoidant nervous system. We learn to utilize these insights as a means of developing an appropriate response to life’s inherent sorrows

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and joys, rather than getting caught up in the stressful push and pull of such dynamic forces. “What is needed is knowledge of things as they really are. Not merely conceptual knowledge, knowledge as idea, but perceptual knowledge, a knowing which is also a seeing (seeing for yourself). This type of seeing, develops into wisdom and enables us to grasp things as they are in actuality, directly and immediately, free from the screen of ideas, views, and assumptions our minds ordinarily set up between themselves and the real.” – Bhikkhu Bodhi

3 Marks of Existence: 1. Dukkha – Not adequately translated into English. Dukkha can be described as the unsatisfactoriness, stressfulness, or the sense of bumpiness that is inherent in a life. Birth is dukkha. Ageing is dukkha. Sickness is dukkha. Death is dukkha. Encountering what is not dear is dukkha, separation from what is dear is dukkha, not getting what one wants is dukkha. This psycho-physical experience of being alive is dukkha. Buddhist practice invites us to take up a seat in the middle of our lives. As we practice mindfulness, we are tasked with the responsibility of turning towards and directly experiencing the totality of our lives—for good, bad, or indifferent. This means, we must begin to confront what is difficult, what is hard, what is stressful, what is dukkha. This practice is very counter to our natural tendency to fix, manage, and control away the stressful areas of life. As we begin to calm the mind and investigate our psycho-physical condition—i.e. being human—we peer into, what Carl Jung refers to as “the shadow” side of our experience. There are many gifts to be uncovered within our shadows; however, there are also many painful parts that we have intentionally kept out of reach of our daily awareness. As we uncover these parts of ourselves, it is normal to experience overwhelm, reactivity, doubt, fear, and a whole variety of unpleasant emotions and mental states. We must learn to embrace and welcome these most difficult parts of ourselves in order to transform our relationship to them. After all, it is not the dukkha that is the problem, it is our relationship to it. “People have suffered in one place, so they go somewhere else. When they have suffered there, they run off again. They think they are running away from suffering, but they are not. It goes with them. They carry suffering around without knowing it. If we don’t know suffering, then we can’t know the cause of suffering. If we don’t know the cause of suffering, then we can’t know its release.” – Ajahn Chah As we sit in meditation and gain insight into the stress of our mind-body process, we learn to embrace and care for what is stressful, rather than run, avoid, or attempt to change it. We develop tolerance, mercy, empathy, forgiveness, and ultimately compassion. 2. Impermanence (Pali Sanskrit = “Anicca”) – Everything changes. Nothing is permanent. We know this, right? Conceptually, we know impermanence. We know that things, everything, changes. Even on a molecular level, change is an on-going thread of existence. However, when we experience pain, discomfort, grief, and irritability, we become overwhelmed with emotion and get lost in stories about our pain. Our mind and

CDL5—Summer 2016 Creating a Class Series 12 emotional experience fixes us to the pain. It tells us that the pain is permanent, even though “we know,” at least conceptually, that the pain is in flux, changing, impermanent. We forget that life is fluid. Life is experienced as a dynamic process: a verb, not a noun. Even chronic pain fluctuates. Even chronic depression has varying degrees of depth and texture. If we reduce experience to a single feeling, sensation, emotion, or thought, we will fixate, obsess, and trap ourselves by clinging to something that is inherently changing. On the other hand, we tend to cling to life’s joys, pleasures and excitement, hoping and demanding that they will last forever. In this way, when we lose “the job, the girlfriend, the career, or the popularity,” we suffer. We suffer because we cling to impermanent experiences. Through mindfulness, we begin to see that these “Marks of Existence” are interrelated. Part of the dukkha of our lives is that our lives are constantly changing. We cannot always pin down pleasure or make the pain go away, and this is stressful. Through mindfulness practice, we become intimate with change. We learn to live in the flow of life’s dynamic nature, rather than searching for a lasting and permanent experience to call home. Instead of getting caught up in predicting the changes in life, we begin to live more fully in the process itself. We begin to ask ourselves, what is it like here? Right now, it’s like this! 3. Not-Self (Pali Sanskrit = “Anatta”) Perhaps one of the Buddha’s most over-dramatized teachings is his teaching on Anatta, or “Not-Self.” From a practical standpoint, this insight builds off of the context previously provided when looking at the Mark of Impermanence. Because all things (even at the molecular level) are impermanent, this means that everything that we identify as our SELVES is also impermanent. Our bodies change, our feelings change, our perceptions change, our inclinations change, our mental awareness changes, and our relationship to our environments change. In this way, there is no eternal or permanent part of our selves that remains unchanged; we are ultimately a self-in-process. Because who we are is constantly changing, we often get overwhelmed with attempting to fix our identity to a specific set of conditions in hopes of finding lasting security, or a ground to stand on. For example, in the United States, we commonly define ourselves by our career, our marriage, our money, or other temporary signifiers of success, popularity, or praise. As the Buddhist scholar, Stephen Batchelor writes, we have an unintentional, but inborn tendency to identify and fix our selfs to a place. The problem is that, like all things, our place is constantly changing. There is no firm ground on which we can stand. There is no thing that we can then say, ‘I am entirely this’ or, ‘I will always be this.’ Until we learn to embrace the fluidity of our self identify, we will continue to suffer over the many identities that come in go throughout our lifetime. After all, even in the end, the body will die. “… People are blinded to the fundamentally unpredictable and insecure nature of their existence by attachment to their place. One’s place is that to which one is most strongly bound. It is the foundation on which the entire edifice of one’s identity is built. It is formed through identification with a physical location and social position, by one’s religious and political beliefs, through that instinctive

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conviction of being a solitary ego. One’s place is where one stands, and whence one takes a stand against everything that seems to challenge what is “mine.” This stance is your posture vis-à-vis the world: it encompasses everything that lies on this side of the line that separates “you” from “me.” Delight in it creates a sense of being fixed and secure in the midst of an existence that is anything but fixed and secure. Loss of it, one fears, would mean that everything one cherishes would be overwhelmed by chaos, meaninglessness, or madness.” - Stephen Batchelor

4 Applications of Mindfulness: 1. Bare Attention – Bare attention can also be referred to as simple awareness. In Buddhist psychology, attention is present in every mind moment. In the application of bare attention or simple awareness we simply practice tuning into where our attention is currently. 2. Protective Awareness – Mindfulness also has the purpose of helping us to guard our senses from what leads to harmful, overwhelming, or stressful results. By practicing mindfulness, we start to see that we have the ability to choose what we pay attention to. In this way, we are heeding the Buddha’s advice to be very careful about where we place our attention. We want to guard the mind from consuming too much resentment, lust, greed, craving, self-centeredness, etc. We are sensitive beings, and we are ultimately affected by what we pay attention to. In this way, we learn to take responsibility for where we place our attention. 3. Introspective Awareness – When the protective awareness fails, introspective awareness is the type of awareness that has the ability to look into the mind (i.e. 3rd Foundation of Mindfulness) and see if there are any unwholesome qualities that have taken root “in” the mind. We ask ourselves the question, ‘Is there fear, anger, judgment, self-hatred, or doubt in my mind right now?’ This application of mindfulness is in contrast to our more usual tendency to obsessively look for the external cause of the fear, anger, judgment, or self-hatred. When unwholesome qualities have taken root in the mind, we usually react to these afflictive attitudes of mind (fear, anger, lust, etc) by ruminating and obsessing over identifying their cause, rather than acknowledging that they are, in fact, simply a passing attitude or state. Because introspective awareness requires us to directly observe the mind’s passing attitudes, it is probably one of the more difficult applications of mindfulness to employ. “This non-interfering quality of sati is required to enable one clearly to observe the building up of reactions and their underlying motives. As soon as one becomes in any way involved in a reaction, the detached observational vantage point is immediately lost. The detached receptivity of sati enables one to step back from the situation at hand and thereby to become an unbiased observer of one’s subjective involvement and of the entire situation… Maintaining the presence of sati in this way is closely related to the ability to tolerate a high degree of “cognitive dissonance”, since witnessing of one’s own shortcomings ordinarily leads to unconscious attempts at reducing the resulting feeling of discomfort by avoiding or even altering the perceived information” – Analayo

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In this sense, introspective awareness is a great way to build-up inner resources and tolerance for the mental and emotional states that more commonly trigger overwhelm and reactivity. 4. Intentionally Forming Concepts – This is the application of mindfulness where we intentionally use our thinking capacity to reflect on concepts or ideas that assist the development of insight and wellbeing: death contemplation, heart practices, contemplation of the anatomical parts of the body, etc.

Kind-Awareness “The object of attention is not important. The observing mind that is working in the background to be aware is more important. What’s important is the condition of the mind into which the experience arises. If the observing is done with the right attitude, the object will be the right object. Only when there is faith, will effort arise, only when there is effort, will mindfulness be continuous. Only when mindfulness is continuous will concentration become established. Only when concentration is established, will you know things as they really are. And when you start to know things as they really are, faith will grow stronger.” - Sayadaw U Tejaniya 3 Applications of Metta: Purification – to uproot the unwholesome qualities of the mind Cultivation – to build up the wholesome qualities of mind Concentration – to ease and calm the mind, or settle the mind down Metta Sutta

(In original handout, the Metta Sutta is detailed in its entirety) The Satipatthana Sutta Translated by Bhikkhu Analayo (In the original handout, the Satipatthana Sutta is detailed in its entirety)

MATERIAL FOR SESSIONS 3 & 4 Four Foundations of Mindfulness Body [Sensations] Feeling [Impressions] Mind [Attitudes] Dhammas [Concepts, Mental Patterns, and Spiritual Frameworks]

The Four Foundations of Mindfulness are often referred to as the Four Pastures. By training our attention through mindfulness practice, we can tune-in to these fields of our human experience, developing an intimacy and familiarity with the ways in which our physiological, neurobiological and mental habits interconnect. The Buddha stated that by developing a practice of carefully attending to our sensorial, emotional, and cognitive processes, we could come to understand how we, often unintentionally, self-generate stress and react out-of-balance and inauthentically with life’s various ups and downs.

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We often spend an inordinate amount of time attempting to fix, manage, and control the conditions of life to our liking. Our nervous system and our brain try to pin down a sense of lasting comfort and security; however, the reality is that we are living in a world that is anything but comfortable and secure. The Buddha encouraged us to practice living a more full and integrated life, a life that is in line with the natural laws of existence. He encouraged us to develop a practice of using our awareness to understand and embrace the discomfort, sadness, grief, and small annoyances in life, rather than habitually trying to avoid, change, or fix the world to our liking. By contemplating these Four Pastures of human experience, the Buddha promised that we could begin to see clearly into the causes and conditions of our stressful reactions to life and begin to practice a wise and appropriate response to life’s 10,000 joys and 10,000 sorrows. He knew this practice was a difficult one, but acknowledged that, with a steady commitment, balanced effort, kindness, patience and humility, anyone could free themselves from the destructive and stressful habits that keep us from our truest deepest desire for ease and wellbeing.

Anapanasati Sutta – Part II - Mindfulness of In-&-Out Breathing (In original handout, this Anapanasati Sutta is detailed in its entirety) Body Contemplations [Breath] - We don’t graduate from the breath! Breath awareness is central to the development of mental stability, mental tranquility, and insight. - Why the breath? - 1. It is always available - 2. It is neither overwhelmingly pleasant nor unpleasant. It’s generally a neutral sensation. - 3. There are many subtle processes involved in breathing. This makes for a great object of Samadhi (i.e. concentration/ mental stability, or “collectedness of awareness” practice). [Postures] Walking, Standing, Sitting, or Lying Down

Walking Meditation Walking meditation brings a number of benefits in addition to the cultivation of mindfulness. It can be a helpful way of building concentration, perhaps in support of sitting practice. When we are tired or sluggish, walking can be invigorating. The sensations of walking can be more compelling than the more subtle sensations of breathing while sitting. Walking can be quite helpful after a meal, upon waking from sleep, or after a long period of sitting meditation. At times of strong emotions or stress, walking meditation may be more relaxing than sitting. An added benefit is that, when done for extended times, walking meditation can build strength and stamina.

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To do formal walking meditation, find a pathway about 30 to 40 feet long, and simply walk back and forth. When you come to the end of your path, come to a full stop, turn around, stop again, and then start again. Keep your eyes cast down without looking at anything in particular. Once you feel connected to the body, let your attention settle into your feet and lower legs. In walking meditation, the focus is on the alternating stepping of the feet. With your attention in the legs and feet, feel the sensations of each step. Feel the legs and feet tense as you lift the leg. Feel the movement of the leg as it swings through the air. Feel the contact of the foot with the ground. There is no “right” experience. Just see how the experience feels to you. Whenever you notice that the mind has wandered, bring it back to the sensations of the feet walking. As an aid to staying present, you can use a quiet mental label for your steps as you walk. When walking more slowly, you might try breaking each step into phases and using the traditional labels “lifting, placing.” For very slow walking, you can use the labels “lifting, moving, placing.” Try to dedicate your attention to the sensations of walking and let go of everything else. If powerful emotions or thoughts arise and call your attention away from the sensations of walking, it is often helpful to stop walking and attend to them. When they are no longer compelling, you can return to the walking meditation.

Some people find that their minds are more active or distractible during walking than during sitting meditation. This may be because walking is more active and the eyes are open. If so, don’t be discouraged and don’t think that walking is thus less useful. It may in fact be more useful to learn to practice with your more everyday mind. – Gil Fronsdal, December 1st, 2003 (Insight Meditation Society) [Activities] - [See Satipatthana Discourse for Detailed Description of Activities] "Some people think that the longer you can sit, the wiser you must be. I have seen chickens sit on their nests for days on end! Wisdom comes from being mindful in all postures. Your practice should begin as you awaken in the morning. It should continue until you fall asleep. Don't be concerned about how long you can sit. What is important is only that you keep watchful whether you are working or sitting or going to the bathroom. Each person has his/her own natural pace. Some of you will die at age fifty, some at age sixty-five, and some at age ninety. So, too, your practice will not be all identical. Don't think or worry about this. Try to be mindful and let things take their natural course. Then your mind will become quieter and quieter in any surroundings. It will become still like a clear forest pool. Then all kinds of wonderful and rare animals will come to drink at the pool. You will see clearly the nature of all things in the world. You will see many wonderful and strange things come and go. [But if you don't react,] problems will arise and you will see through them immediately. This is the happiness of the Buddha." – Ajahn Chah [Anatomical Parts]

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- [For a comprehensive outline of the Anatomical Parts, visit: www.32parts.com]

Anatomical Parts: Head hair, Body hair, Nails, Teeth, Skin Flesh, Sinews, Bones, Bone Marrow, Kidneys Heart, Liver, Diaphragm, Spleen, Lungs Large Intestines, Small Intestines, Stomach, Feces, Brain Bile, Phlegm, Pus, Blood, Sweat, Fat Tears, Grease, Saliva, Mucus, Oil of the Joints, Urine

To practice the 32 Parts of the Body Meditation, begin by reciting each part in each grouping verbally and then silently. The verbal recitation conditions the mental recitation. Then go into each part one by one, knowing the color, shape, location, direction, and delimitation (what it is bordered by). It is also helpful to know each parts definition and function [for more info, view the descriptions on 32.parts.com].

Be mindful and acknowledge what may be evoked or arise within you physically, mentally and emotionally when you are present to each part. As your practice deepens, you may discover that the parts of the body begin to break down into the primary elements of solidity, liquidity, motion, and temperature revealing the impermanent, unreliable/dissatisfying and ultimately impersonal nature of the body/mind.

[Elements]

Solidity, Liquidity, Motion, and Temperature [Earth, Water, Fire, Air]

[Corpse in Decay] A. Awareness of the Inevitability of death 1. Reflecting that everyone must die. 2. Reflecting that our life span is decreasing continuously. 3. Reflecting that the time for developing our minds is small. B. Awareness of the time of Death 4. Reflecting that human life expectancy is uncertain. 5. Reflecting that there are many causes of death. 6. Reflecting that the human body is so fragile. C. Awareness that only Insight into Dharma can help us at the time of death 7. Reflecting that our possessions and enjoyments cannot help. 8. Reflecting that our loved ones cannot help. 9. Reflecting that our own body cannot help.

Larry Rosenberg recommends practicing these reflections for about 20 minutes a day after first calming the mind through breath meditation, for example. Each day one focuses on one of the reflections. Sometimes the practice can simply entail

CDL5—Summer 2016 Creating a Class Series 18 repeating one of the contemplations and then exploring the feeling, thoughts and body sensations that arise. For example, one could say to oneself, “Everyone must die.” In addition one can actively think or contemplate each phrase and its meanings, implications and value. The various mindfulness practices around death are not meant to be morbid or distressing contemplations. In fact, if that is the result one should probably not bother with the practices or should talk to a teacher about one’s experience. While these practices have been Buddhist meditations since ancient times, they are perhaps particularly important in our modern times where death and dying usually happen 4 privately, beyond the view of regular daily life. Buddhism encourages us to see death as a natural occurrence. Five Reflections: "'I am subject to aging, have not gone beyond aging.' "'I am subject to illness, have not gone beyond illness.' ... "'I am subject to death, have not gone beyond death.' ... "'I will grow different, separate from all that is dear and appealing to me.' ... "'I am the owner of my actions,[1] heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir.' ...

These reflections create a sense of spiritual urgency, or Samvega (in Pali Sanskrit). Samvega: the oppressive sense of shock, dismay, and alienation that come with realizing the futility and meaninglessness of life as it's normally lived; a humble sense of our own complacency and foolishness in having let ourselves live so blindly; and an anxious sense of urgency in trying to find a way out of the meaningless cycle.

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SUMMER INTRODUCTION TO MEDITATION & MINDFULNESS SERIES Cornelia Santschi, PhD 7:00 - 8:00 pm

Details June 15, 22 | July 6, 13, 20 | August 3, 10, 17 Military Park: 93 Park Place, Newark, NJ 07102 Outdoor meditation & mindfulness classes this summer provided free by Newark Community Meditation Center (NCMC). They will include short guided meditations and mindfulness exercises led by Cornelia Santschi, along with mini-dharma talks and discussion. Each class is intended to stand alone so attendance at previous classes is not required. Experience what it’s like to be an urban meditator amidst the sights, smells, sounds, and other sensory input of the city. Learn how to apply mindfulness in your daily life to develop more ease and reduce stress. Meditation and mindfulness handout sheets supplied. Chairs and cushions provided or bring your own.

Classes will be held in the Tai Chi, Yoga, and Meditation Area inside the Park in front of Hotel off Park Place. If weather doesn’t permit, class will be moved to City Without Walls Gallery at 6 Crawford Street instead of the Park.

Cornelia Santschi, PhD is co-founder of Newark Community Meditation Center where she also serves as a meditation instructor. She is currently studying in the Community Dharma Leader Program (CDL5) through Spirit Rock and Insight Meditation Society. She has been a vipassana (insight) meditator and dedicated student of Buddhist psychology for over 15 years. She is the director of Neuropsychology at the Institute for Neurology in NJ, and founder/director of Anatta World Health & Education Outreach, a grassroots non-profit that creates and supports medical and educational programs in developing countries.

NCMC MEDITATION GROUP 8:00 - 8:30 pm

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Our regular members will continue to sit after the Beginner's Class ends.

Newark Community Meditation Center Background:

NCMC is a diverse urban community of meditation practitioners serving the Greater Newark Area. We are an independent center with most of our programs currently held at art galleries and parks. Our programs are mostly based on the secular and spiritual teachings from Buddhist tradition and also include other wisdom traditions. Our programs comprise of meditation classes, daylong retreats, sitting groups, workshops, and nature programs. We participate in compassionate action and social justice events that have so far advocated environmental justice, food rights, and peace. Attention is also paid to multiculturalism and the diverse populations of the Greater Newark Area. We are also engaged in local community events and making presentations in order to educate the community about meditation. NCMC is a volunteer-run organization with a strong commitment to openness and diversity.

NCMC was co-founded in May 0f 2012 by Marcie L Barth and Cornelia Santschi who also serve as co-directors.

Mission OUR MISSION is to form a meditation community based on the secular, universal principles and methods of Buddhist-based philosophy that also includes complimentary disciplines from other wisdom traditions. NCMC is intended to be a safe place where like-minded people can gather in order to practice the key methods of tranquility meditation, insight meditation, and lovingkindness meditation, and to become engaged in contemplative, conscientious, and compassionate activities together and in the local community.

OUR VISION is to be an inclusive community of practice, study, and social engagement that provides a refuge for all people who seek meditation and spiritual development and a purposeful, conscientious lifestyle.

OUR GOAL is to develop a dedicated meditation community committed to practicing together and supporting each other. We intend for it to take shape both through leader guidance and organic means according to the wants, needs, and conditions of the community. By engaging teachers and advisors with deep knowledge and practice in Buddhist and other wisdom disciplines, and those who are immersed in the community, we can ensure that we maintain integrity. http://www.newarkmeditation.org/ www.facebook.com/NewarkCommunityMeditationCenter

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Course Outline for a Five-Week Course on the Brahma Viharas Submitted by Amy Selzer and Helen Kim

Teaching Team – Amy Selzer and Helen Kim Audience – This class is for beginners and meditators with some experience Course Outline – This five-week course is organized as follows: • First class includes orientation, introduction to the Brahma Viharas, and Loving Kindness/Metta (2.5 hours) • Second class addresses Compassion/Karuna (2 hours) • Third class addresses Sympathetic Joy/Mudita (2 hours) • Fourth class addresses Equanimity/Upekkha (2 hours) • Fifth class addresses taking it home and closing (2 hours) Framework for Each Class – First and last class may vary • Welcome and greet each other • Opening sit • Review of previous class and overview of where we are o Questions about practice • Introduction of the new practice o Background, sutta (if applicable), practice phrases, practice order • Practice in class o Sitting practice with the phrases o Questions after practice • Intentions and plans for practice until next class • Closing

WEEK ONE - Introduction to Course, the Brahma Viharas, and Loving Kindness (Metta)

• Welcome and introductions • Opening sit – brief with minimal instructions • Introduction to the course o Introduce who we are o Circle introduction of participants – why they are here, what they hope to get from the course o Description, historical context and overview of the five week course • Introduction to the Brahma Viharas o How did the Brahma Viharas come about? What composes the Brahma Viharas? § Loving Kindness/Metta, Compassion/Karuna, Sympathetic Joy/Mudita, Equanimity/Upekkha (English and Pali) o It began with the Metta Sutta. It is said in the Sutta Nipata commentary; the monks were scared by the sprites in the forest where Buddha sent them to meditate. They asked for Buddha’s help.

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He taught them the metta sutta as an antidote to their fear. The monks recited the sutta and felt better. Their good cheer quieted the spirits). • Introduction to Loving Kindness (Metta) o Background, sutta, practice phrases, practice order o Hand-out of the Metta Sutta. Before reading the sutta, a talk on how and when we would use metta o Used to support practice of bare attention to help the mind open. To support insight practice o To develop mental habits of selfless love. “Hatred cannot co-exist with loving-kindness and dissipates if supplanted with thoughts of loving- kindness” (Dhammapada) o We use it to cultivate positive emotional states towards others as well as ourselves § Our personal experience of how we used metta and how it has helped us. Helen will share her experience of metta on an airplane trip o Overcomes anger, resentment, hurt. Helps us to forgive and be more considerate. Points to focusing on positive qualities, less on faults o To experience less internal conflict within ourselves o Cautions § Near enemy – attachment § Far enemy – ill will • Practice in class o Comfortable position o Loving Kindness Practice Phrases: § May I live with peace and ease § May I be safe and protected § May I have physical and mental health § May I be happy o The order of recipients of your loving kindness meditation is: § Self § A benefactor § A neutral person § Difficult person (or an "enemy") § All beings o Beginning with a quote from the Buddha - “It’s about our hearts opening.” o We begin with metta for ourselves. Buddha said, “ You can search the throughout the entire universe for someone who is more deserving of your love and affection than you are yourself and that person is not to be found anywhere. You yourself, a much as anybody in the entire universe deserve your love and affection." o We say metta for ourselves, overcoming feelings of self-doubt o Guided Metta meditation in the order outlined above § Give time for them to figure out what phrases they will use

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o Questions after practice § What phrases resonated with you the most? § With a partner decide how you can fit metta into your lives. This can be your intention for the week • Intentions and plans for practice until next class o How do you want to practice this between now and the next class – share with a partner about best ways and make a concrete plan o Loving-kindness is a heart opening meditation. Not to be only used in our sitting practice. We can use it while on the street, subway, at work, in our relationships etc. Direct a friendly attitude and openness to all those you relate to, without discriminating. It’s a feeling of warmth toward oneself and others. • Closing

WEEK 2 – The Brahma Viharas: Compassion (Karuna)

• Welcome and greet each other • Opening sit • Review of previous class and overview of where we are o Welcome and brief review of Brahma Viharas focusing on our previous week’s work with Metta o Questions about practice § Following up on the homework, were they able to fit metta practice into their lives on or off the cushion. Have them turn to the person sitting near them and share their experience. Next, open it up to the group to share. • Introduction of the new practice – Compassion/Karuna o Background, practice phrases, practice order (use some but not all of the talking points below) o Hand out on The Four Sublime States as Taught by Buddha, The Contemplation on Compassion or Karuna (in Pali). The etymology of the word compassion, from the latin is com – together and pati – suffer. To suffer together or suffer with. Our willingness to bear the pain of others. In Pali, it is Karuna o In The Essence of the Heart Sutra, His Holiness the Dalai Lama wrote, o Discussion of what compassion is. It is our potential to become a Buddha. It is our wish to protect all living beings without exception from their suffering. It is a mind that is motivated by other living beings and wishes to release them from their suffering. Sometimes out of selfish intention which is very common. This type of relationship is based on attachment. This is not true compassion. § Amy will give an example of her daughter suffering and how wanting that to end was connected to her attachment to her daughter’s happiness

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o For most of us our circle of compassion is limited to close family and friends. We don’t usually feel compassion for those who are enjoying good conditions or involved in harmful actions o We need to increase our circle until it includes all living beings without exception. This is training over a long period of time. To feel compassion for others, we need to understand our own suffering. Mindfulness practice is the way to do this. Compassion is not obligatory. If we practice, it will arise naturally. We all have the capacity to be compassionate and it can sometimes be limited by stress or fear of being with someone or a situation that we are not comfortable with. Sometimes it is appropriate and at other times it is not. Here is where we use our wisdom o Compassion is used to alleviate suffering wherever it appears. The Dalai Lama wrote in The Essence of the Heart Sutra, “According to Buddhism, compassion is an aspiration, a state of mind, wanting others to be free from suffering. Genuine compassion must have both wisdom and lovingkindness. That is to say, one must understand the nature of the suffering from which we wish to free others (this is wisdom), and one must experience deep intimacy with other sentient beings (this is loving-kindness)” Source: Access to Insight o True compassion has no expectation of reward. Expecting a reward holds the idea that there is a separate self and other o Metta is our central practice. It is cultivating good will towards ourselves and others. This same good will of heart, holds the suffering and that is compassion o Caution § Near enemy is pity. This creates distance. I’m up here and you’re down there. Compassion says, I could be suffering just as they are. We need the good will to balance so not to fall into grief or aversion. We need to recognize it if it arises § Far enemy is wanting others to suffer, ill will • Practice in class o Meditation on Compassion: handout on compassion meditation § May you be held in compassion § May you be free from pain and sorrow § May you be at peace (repeat as you hold person or people in your heart) o Next, turn your compassion toward yourself o Then extend it toward others (friends, neighbors, community, to all that suffer, difficult people, enemies and all beings o Alternate phrases and instructions § Compassion Practice Phrases: • "May you be free of your pain and sorrow." • "May you find peace."

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§ The order of recipients of your compassion meditation is different than the metta meditations you did in the first class. For compassion the sequence we use is: • A friend in distress. This should be a real person, not just a symbolic aggregate of all suffering beings. • Someone who has helped you • A neutral person • Yourself • All beings o Questions after practice § What resonated with you? Can you have an intention to fit this into your life this week? Share this with a partner. • Intentions and plans for practice until next class o Compassion meditation should feel good. If it doesn’t, that’s a signal that you are too much in the suffering. Dalai Lama says, “If you want to be happy practice compassion. If you want others to be happy, practice compassion” o From Jack Kornfield, “It is compassion that removes the heavy bar, opens the door to freedom, makes the narrow heart as wide as the world. Compassion takes away from the heart the inert weight, the paralyzing heaviness; it gives wings to those who cling to the lowlands of self” • Closing

WEEK 3 – The Brahma Viharas: Sympathetic Joy (Mudita)

• Welcome and greet each other • Opening sit • Review of previous class and overview of where we are o Questions about practice • Introduction of the new practice o Background, sutta, practice phrases, practice order o The awakened one, the Buddha, said: “Here, O, Monks, a disciple lets his mind pervade one quarter of the world with thoughts of unselfish joy, and so the second, and so the third, and so the fourth. And thus the whole wide world, above, below, around, everywhere and equally, he continues to pervade with a heart of unselfish joy, abundant, grown great, measureless, without hostility or ill-will.” o Our stories offering – most difficult to practice. Feelings of insecurity, competitiveness, ‘happy for you…but’ we are so conditioned in scarcity in our society – ask if participants have similar experiences o When is Mudita easy? When is it not so easy? § It’s easier for us to feel compassion or friendliness in situations which demand them, than to cherish a spontaneous feeling of

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shared joy, outside a narrow circle of our family and friends § We know very well how envy and jealousy (the chief opponents of unselfish joy) can poison our character as well as the social relationships on many levels of our lives. They can paralyze the productivity of society, on governmental, professional, industrial, and commercial levels o But mindfulness can be our guide here - to know our feelings and motivations and then be able to shift and practice Mudita toward others in greater circles o Sympathetic Joy Practice Phrases: § “May your happiness and good fortune not leave you.” § “May your good fortune continue.” § “May your happiness not diminish.” o The order of recipients of your sympathetic joy meditation is: § A friend or loved one who is enjoying some happiness; something good is going on for them § A benefactor § A neutral person § An "enemy" § All beings • Practice in class o Questions after practice • Intentions and plans for practice until next class • Closing

WEEK 4 – The Brahma Viharas: Equanimity (Upekkha)

• Welcome and greet each other • Opening sit • Review of previous class and overview of where we are o Questions about practice • Introduction of the new practice o Background, sutta, practice phrases, practice order o Credit Access to Insight website (and other resources later) o Equanimity is a perfect, unshakable balance of mind, rooted in insight. o Looking at the world around us, and looking into our own heart, we see clearly how difficult it is to attain and maintain balance of mind. o Looking into life we notice how it continually moves between contrasts: rise and fall, success and failure, loss and gain, honor and blame. We feel how our heart responds to all this with happiness and sorrow, delight and despair, disappointment and satisfaction, hope and fear. These waves of emotion carry us up and fling us down; and no sooner do we find rest, than we are in the power of a new wave again. How can we expect to get a footing on the crest of the waves? CDL5—Summer 2016 Creating a Class Series 27

How can we erect the building of our lives in the midst of this ever restless ocean of existence, if not on the Island of Equanimity. o But the kind of equanimity required has to be based on vigilant presence of mind, not on indifferent dullness. It has to be the result of hard, deliberate training, not the casual outcome of a passing mood. But equanimity would not deserve its name if it had to be produced by exertion again and again. In such a case it would surely be weakened and finally defeated by the vicissitudes of life. True equanimity, however, should be able to meet all these severe tests and to regenerate its strength from sources within. It will possess this power of resistance and self-renewal only if it is rooted in insight. o If, however, fear or uncertainty should arise, we know the refuge where it can be allayed: our good deeds (kamma-patisarana). By taking this refuge, confidence and courage will grow within us — confidence in the protecting power of our good deeds done in the past; courage to perform more good deeds right now, despite the discouraging hardships of our present life. o Equanimity is the crown and culmination of the four sublime states. But this should not be understood to mean that equanimity is the negation of love, compassion and sympathetic joy, or that it leaves them behind as inferior. Source: Access to Insight o Equanimity Practice Phrases: § “All beings are the owners of their karma; their happiness and unhappiness depends upon their actions, not on my wishes for them.” • Modification – “I love you and care for you, but your happiness depends on your actions and not my wishes for you.” § “I care about you, and I’m not in control of the unfolding of events. I can’t make it all better for you.” o Practice order § Practice for ourselves so we develop equanimity and our actions reflect this equanimity • Practice in class o Questions after practice • Intentions for practice until next class • Closing

WEEK 5 – The Brahma Viharas: Taking It Home and Closing

• Welcome and greet each other • Opening sit • Review of previous class and overview of where we are o Questions about practice

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• Review all four Brahma Viharas • In a dyad, discuss these questions: o Which of these come most easily to you? o Which of these are the most difficult for you and why? o Which of these, if you were to focus your current practice on, would bring the most benefit to you at this time? • Bring two dyads together to form a quartet and discuss and prepare a presentation: o What are some real life situations when these practices would have been helpful? Decide on a scenario to work on together o How do you feel? How to bring mindfulness to the situation o How would you decide which practice(s) you would use in this situation o Be creative in your presentation § Can reenact a situation and your response § Can make a flowchart of steps § Can design a mind/body scan or new practice o Short presentation to the group • Taking it home o What is your intention and plan to make the Brahma Viharas part of practice? Don’t’ be too ambitious but be clear about your next steps and how you can have support/Sangha around you • Evaluation of the course • Appreciations to yourself for completing the course and to the Sangha • Closing circle o Red thread tying ceremony

5-Week Series: Opening the Heart-Mind: A Meditation Course on the Heavenly Abodes (Brahma Viharas) By Bill Scheinman & Allison Shore

Homework section= guided meditation + Daily life practice for each BV Class Duration: 90 minutes 1. Introduction to the Brahma Viharas: a. Instructor introductions 5 b. Overview of the series/Why Do this? 10 c. Participant introductions 15 d. What are the heavenly abodes? 15 e. Introduction to Lovingkindness 5 (near and far enemies) f. Guided Lovingkindness Practice (5 stages) 30 g. Debrief & Homework 10

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2. Dimensions of Lovingkindness a. Guided Practice (2-stage, beloved being and self) 20 b. Practice Check In 15 c. Lovingkindness in Daily Life 15 d. Inquiry/Small Groups: What Opens and what closes the heart? 30 e. Debrief & Homework 10

3. Exploring Compassion a. Introduction to Compassion 10 (near and far enemies) b. Guided Compassion Practice 30 c. Inquiry/Small Groups: How to be with suffering without being overwhelmed? 20 d. Debrief 10 e. Green Tara & Active Compassion 15 f. Homework 5

4. Appreciative Joy a. Introduction to appreciative joy 10 (near and far enemies) b. Guided practice on appreciative joy 30 c. Inquiry/Small Groups: Where in your life can you cultivate appreciative joy? 30 d. Gratitude: Joy for Self: 10 e. Debrief & Homework: 10

5. A Balanced Heart: Equanimity a. Practice check in 10 b. Introduction to equanimity 10 (near and far enemies) c. Guided practice on equanimity (with mountain meditation) 30 d. Inquiry/small groups: what’s one area in your life where balance would be very helpful? 20 e. Course debrief: takeaways and setting intentions

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Development and Realization of a 5 week Introduction to Mindfulness course in Baraga County, Michigan Wendy Eisner

Baraga County is in the Upper Peninsula of Michigan, which is an extremely under- served population. There is no Buddhist center of any denomination, as far as I can tell, for at least 100 miles (I think there is a Soto Zen group in Marquette, Michigan, and that’s all that’s available until Detroit). There is no support network here for starting a sitting group or a sangha of any kind. I was asked by a neighbor to teach her mindfulness meditation, so that’s what I set out to do in a supportive environment. It has been a very unusual experience to do this with no support network from my sangha or any sangha, but I was amazingly lucky to contact a woman who runs a bed and breakfast and is a teacher at the nearby Keweenaw Bay Ojibwa Community College, which is a small, accredited tribal College. She has been very enthusiastic about promoting this class, and we are proceeding, offering it on Wednesday evening as a five-week course. We advertised the class through emails and Facebook. I also tried posting flyers but I think they have been less successful. We had a number of interested people but eventually eight people showed up for the first class. Three dropped out because they only intended to attend the first class, but a core of 5-6 has been steady and enthusiastic. I should note that Baraga County has a population density of about 20 people per square mile. So, having 5 people at this class would be equivalent to having about 5000 people at a class in San Francisco. Not really a fair comparison, but this just gives give you an idea of how few people there are here and how great the distances are. Most people have to travel 20-30 miles to get to our class (but there’s no traffic!). Another positive note is that the people I have been teaching are all very plugged in to this community, or many facets of the community. Two are members of the Ojibwa Tribal Community, another is a teacher at the College, as I mentioned, another is a therapist, and my neighbor is involved with various organizations like the Kiwanis Club. Many of them are encouraging me to continue teach introductory mindfulness in some form, and give talks and workshops in the area tailored to the type of audience. I won’t be here this autumn and winter, when people are more inclined to be available for workshops and presentations, but I will be here next autumn, after my retirement, and we are already talking about other venues for this work. I had originally envisioned closing the series with a day-long retreat, but I can’t find the right location for that. I will continue to investigate possibilities for the future. I received a great deal of advice concerning the structure and details of this course from both my mentors, Mary Ellen Landolina and Susan Stone. I also received support and advice as well as suggested readings from some of the CDL5 group, for which I am very grateful.

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I am using email to contact the participants. I send a reminder email each week before the class with a brief summary of what we will be covering that week. I hand out a printed worksheet at each class with the major topics for that week and I follow up each class with an email that includes online links to what we’ve been working on. I also produced and uploaded 4 short (10-15 minutes) Youtube guided meditations: a body scan, mindfulness of breathing, a lovingkindness meditation, and a Big Sky (0pen awareness) meditation. They really seem to like that. I used the book: A Clinician’s Guide to Teaching Mindfulness (Wolf and Serpa, 2015), which was recommended by two CDL5 participants, and had some basic practical and structural ideas for the course (e.g. giving out worksheets, email followups) and proved quite helpful.

Course Overview Introductory Mindfulness Meditation – with Wendy Eisner June 29-July 27, LaRose Wellness Retreat

Mindfulness is a learned skill: it is the ability to pay attention to the present moment and in doing so relieve our habitual responses to unpleasant or difficult situations and find relaxation and peace. We gain access to the present moment by meditating. In this series, we will learn simple meditation techniques that are healthy and beneficial for everyone. We will be using mindfulness meditation to accomplish the following:

• Cultivate and integrate mindfulness in everyday life • Cope more effectively with stress • Develop a personal toolkit for alleviating physical and mental pain • Disentangle ourselves from our habitual reactions and judgments, thereby increasing our capacity to enjoy life!

Course Overview (with variations possible based on your interests) • Week 1: Introducing the Basics: Meditation Instructions • Week 2: Mindfulness of the Body: Grounding Ourselves Where We Are • Week 3: Loving-kindness Meditations and Cultivating Beneficial Mind-states • Week 4: Dealing with Stress: Mindfulness of Feelings and Emotions (RAIN) • Week 5: Mindfulness of Thoughts and the Mind

General Schedule for 5-week course:

7:30 pm-Instruction 7:45-Sitting meditation (guided) 8:00-Walking and movement meditations

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8:10-Sitting Meditation 8:30-Instruction, talk, Group Processing 9:00-End And, if there is interest: Week 6: (All Day Retreat): Fine-tuning Your Practice

Class 1: Worksheet and Notes, June 29, 2016 Introduction to Meditation with Wendy Eisner Meditation techniques covered this week. 1. Pay attention to the breath a) Counting the breaths: count to 10, start over b) Repeating: Breathing in, I know I am breathing in, breathing out, I know I am breathing out 2. Body scan/grounding meditation Homework: Mini-meditations • Start small: 5-10 minutes, but try a few minutes every day (at the same time) • Incorporate meditation into a pre-existing daily routine: e.g. waiting for coffee to brew. • Pay attention to the present moment: give yourself a moment of mindfulness when you are: Putting on your shoes, brushing your teeth, washing the dishes Link to my Youtube videos (I will email these links if I have your address): • Introduction to Meditation, Part 1: Bodyscan meditation: https://www.youtube.com/watch?v=cxD7uuL1YeY&feature=youtu.be • Introduction to Meditation, 2: Breath meditation: https://youtu.be/K04EPLK5YJs Meditation Log

Date Time Practice/Technique Duration Notes

Recommended readings (I can send you these links): Meditation Techniques For People Who Hate Meditation http://www.fastcompany.com/3036363/how-to-be-a-success-at- everything/meditation-techniques-for-people-who-hate-meditation How Meditation Changes the Body and Brain http://well.blogs.nytimes.com/2016/02/18/contemplation-therapy/

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Class 2: Mindfulness of the Body: Grounding Ourselves Where We Are Worksheet and Notes, July 6, 2016 This week we will investigate some meditation techniques that focus attention on everyday activities. These are usually very ordinary, habitual things that we rarely pay attention to. The techniques are remarkably calming and delightful practices which continue the idea of paying attention to the body to achieve mindfulness. Meditation Techniques covered this week: 1. Walking meditation: Lifting, stepping, placing 2. Focus on sound 3. Eating meditation Recommended links and readings: The raisin meditation: Youtube link: https://www.youtube.com/watch?v=oMQ7QqaHvW8 Mindful walking meditation: https://www.youtube.com/watch?v=nYO7kedlfYw Homework: Play around with mindful eating by paying attention to the process of eating carefully: put down your fork between bites and think about each mouthful, then chew and swallow before you pick up your fork again. Try walking meditation everywhere: going to the store, walking to your car. Take deep breaths while standing in lines at checkout!

Class 3: Lovingkindness Meditation Worksheet and Notes, July 13, 2016

This week we will review previous techniques: body scan, breathing, and walking meditations (sorry, no raisins!) and introduce a powerful but easy meditation technique. Lovingkindness or Metta Version 1: May I be happy. May I be well. May I be safe. May I be peaceful and at ease. May I be free of suffering. Version 2: May I be well, happy and peaceful. May no harm come to me. May no difficulties come to me. May no problems come to me. May I always meet with success. May I also have patience, courage, wisdom, and understanding to accept and overcome the inevitable difficulties, problems, and failures in life.

Other wishes: may I have love, warmth and affection. May I be peaceful in every circumstance. May I have inner joy and ease. May we all live together in peace, ease, and happiness. Extend toward: Yourself, a well-loved or respected person (benefactor), relatives, friend, neutral person, enemy, all beings.

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Wendy’s Youtube Lovingkindness meditation: https://youtu.be/RNnFMmC_yJs Recommended links and readings: Sharon Salzberg: http://www.vipassana.com/meditation/facets_of_metta.php

Class 4: Dealing with Stress: Mindfulness of Feelings and Emotions Worksheet and Notes, July 20, 2016 This week we will pay more attention to what comes up as we meditate. When we are not mindful, feelings, thoughts, and emotions arise that hinder our ability to be calm and attention and in the present moment. The good news is that these so- called “hindrances” to practice are, in fact, the practice! 3. Noting feelings- pleasant, unpleasant, neutral 4. Non-judgment 5. Emotions, reactivity 6. Hindrances: a. Wanting/desire: remedy: focus on consequences of actions, focus on impermanence b. Not wanting/aversion: increase concentration, count breaths, lovingkindness, reflection on our good deeds, gratitude. c. Restlessness/worry: concentration, lovingkindness, smiling, RAIN formula d. Sleepiness/lethargy (Sloth and torpor): focus on benefits of mindfulness, note posture, concentrate on details, commit to a goal, notice resistance. Notice complacency. e. Doubt: recognition, RAIN formula, reflection, talking to teachers and other practitioners. 7. RAINS: • R – Recognize what is happening • A – Allow life to be just as it is • I – Investigate inner experience with kindness • N – Non-Identification • S – Self-compassion: remember to go easy on yourself! RAIN meditation: https://www.tarabrach.com/meditation-the-rain-of-self-compassion/ (the embedded link is problematic, but copy and paste this address and scroll to bottom of page to play a 10 minute meditation) Recommended links and readings: The Five Hindrances http://insightmeditationcenter.org/articles/FiveHindrances.pdf

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Class 5: Mindfulness of Thoughts and the Mind Worksheet and Notes, July 27, 2016 1. Our Storytelling Minds: Some thoughts about thinking: • You can’t turn off thoughts: our mind is always “on.” • Just because you can think it doesn’t mean it’s true. • In this practice, there is no need to distinguish between good or bad thoughts. • Thoughts can be like a waterfall, a bombardment. But you can just observe that torrent. Two-step process: 1. Notice our habits of mind and our repetitive thinking. 2. Develop the skills to disentangle ourselves from our thoughts. Insight meditation is a process of making friends with thinking. By watching our thoughts, we see how suffering often arises when we don’t fully understand how thoughts affect us. We can free ourselves from the unconscious influence of the thinking mind by bringing our habitual reactivity to the foreground.

2. Technique: STOP: coming fully into the moment rather than reacting. S-Stop for a moment. Don’t react. Give yourself the gift of brief reflection. T-Take a breath. Breathe in and out. Check in with your body and ground yourself. O-Observe your experience. Observe your thoughts and the story in your mind. P-Proceed in a way that feels right to you.

3. Stress or Suffering or “Dukkha”: the 4 Noble Truths First Noble Truth: as told by the Buddha is that what prevents us from being happy is suffering or “dukkha”. Dukkha includes discomfort, anxiety, stress, misery, fear, pain…etc. The Buddha recommended 2500 years ago a series of instructions showing how to explore suffering, how to look at what causes it and how to train yourself to relieve your suffering. 2nd Noble Truth: Clinging or desire for things to be different than they are causes suffering. We believe that if we have what we want, we will be happy. Desire is natural; clinging is what gets us into trouble. 3rd Noble Truth: There is an end to suffering. 4th Noble Truth: The eight-fold path 4. Meditation: Mindfulness of breathing with spaciousness 5. Suggestions and opportunities for continued practice

Poem: The Breeze at Dawn

The breeze at dawn has secrets to tell you. Don't go back to sleep.

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You must ask for what you really want. Don't go back to sleep. People are going back and forth across the doorsill where the two worlds touch. The door is round and open. Don't go back to sleep. From The Essential Rumi, 2004 page 16. Translated by Coleman Barks.

6. Closing Circle Links: Wendy’s Big Sky Meditation on Youtube: https://youtu.be/fYxVnWXq8Pg

Free Guided Meditations: http://www.insightmeditationcenter.org/

Big Sky Meditation, Jack Kornfield http://www.dharmaseed.org/talks/audio_player/85/21057.html

CDL5 Assignment: Course Outline Nicholas Joyner, Beth Shoyer, Jan Rosamond

Course Name: EARTH, WIND, FIRE and WATER: Mindfulness of the 4 Elements

Rationale: This class is designed to give students the direct experience of working with the 4 elements, which can be a helpful to build and deepen meditation practice. By gaining experience both conceptually and experientially in identifying and utilizing the earth, wind, fire, and water elements, within the context of moment-to- moment mindfulness awareness, we hope to offer tools and information that will be helpful. We will explore the Suttas of the Buddha and also utilize the work of various contemporary teachers, as it relates to the four elements.

Learning Outcomes and/Objectives: After completing the course, students should be able to:

• Investigate how 4 elements work together to create all internal and external phenomena. • Scan the body with focused awareness, locating feelings and sensations. • Increase concentration and relaxation. • Recognize and identify the four elements both internally and externally as dharma gateways.

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Topical Outline

Week 1: Introduction/Overview of 4 Elements • What, friends, is the earth element? Introduction of the Earth Element. • Properties of earth element: solidity, hardness, softness, roughness, smoothness, heaviness, lightness. • Review of Mahahatthipadopama Sutta • How this relates/fits the 4 Foundations of Mindfulness – First Foundation: Mindfulness of Body. • Noticing earth element Internally and Externally: Dukkha/impermanence • Formal Practice: Spend five minutes developing concentration at the beginning of your sitting. You will apply your concentrated mind to notice material characteristics found in your body. Notice hardness by by clenching your teeth or pressing your nails together. Now notice hardness throughout your body by scanning for this characteristic in all of its demonstrations. Do this also with roughness (feel rough skin) and smoothness (tongue inside lip). • Practice in Daily Life: Notice the characteristics of the earth element, both internally and externally, throughout your week. For example, noticing your hard bones, firm nails, and hard teeth. Also, the hardness of a wooden table and the firm earth you walk on.

Week 2: Water Element • What, friends, is the water element? • Water element properties: cohesion, fluidity, binding, flowing, trickling, and oozing. • Mahahatthipadopama Sutta review • Experiencing the water element in the body. • How earth and water elements work together • Formal Practice: Again, use the beginning of your sitting practice to establish concentration. Then begin to discern the characteristics of the water element throughout your body. You can infer the sense of cohesion or the function of holding things together by squeezing a part of your body with your hand. Then you can notice cohesion throughout the body. • Practice in Daily Life: Notice the characteristics of the water element, both internally and externally, throughout your week. For example, when cooking or baking notice how water and flour cohere. Or notice the qualities of tears, sweat and mucus.

Week 3: Fire Element • What, friends, is the fire element? • Has the property of maturation or ripening. We experience it as heat and cold.

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• Mahahatthipadopama Sutta review • How this relates to Aging and Sickness (fire element as digestion, etc.) • Formal Practice: After establishing concentration, begin to notice the characteristic of heat. You can notice warmth in the breath as you exhale, between palms pressed together, and in your armpits. Then scan your body from head to toe to notice warmth in all of its forms. You can do this with coolness as well. • Practice in Daily Life: Notice the qualities of the fire element, both internally and externally, throughout your week. For example, notice fruit as it ripens and eventually decays. Or notice how your own body digests and ages.

Week 4: Wind (Air) Element • What, friends, is the wind element? • Mahahatthipadopama Sutta review • Properties of pressure, movement, and vibration. It is experienced as extension, expanding, distending. • The wind element may be either internal or external. • Contemplate the elements in different ways; this contemplation can lead to insight into the three characteristics. • When we lift the foot, the lightness that we feel in the foot and leg is the fire element. When we’re pushing the foot forward and feeling movement and pressure, we are feeling the wind element. When we’re placing the foot on the ground and feel the hardness or softness, we are feeling the earth element. • How this relates to Mindfulness of Breathing.

• Formal Practice: With your concentrated mind, begin to notice movement, pressure, and vibration in your body. Discern the movement of the lungs expanding and contracting. Notice the pressure of your body on the cushion. Contemplate the four elements in walking meditation as described above.

Practice in Daily Life: Notice the characteristics of the wind element, both internally and externally, throughout your week. For example, notice the expansion and contraction of breathing. Or notice the breeze blowing a plastic bag. (adapted from Shaila Catherine)

Resources

• http://www.dhammatalks.net/Books9/Bhikkhu_Bodhi_Mahahatthipadopam a_Sutta.htm • Mindfulness of Breathing & Four Elements of meditation, Ven. Pa-Auk Sayadaw, http://www.buddhanet.net/pdf_file/fourelements.pdf • • Satipatthana, The Direct Path to Realization, Ven. Analayo (p150-152)

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Exploring the Four Satipatthanas: Guided Meditation by Ven. Analayo (http://www.dharmaseed.org/teacher/439/talk/26718/) • Urban Elements, by Anushka Fernandopulle (http://www.anushkaf.org/wp-content/uploads/2010/04/Urban- Elements.pdf) • “Clearing the Body: the Elements,” chapter in Meditation: A Way of Awakening, Ajahn Sucitto (http://www.amaravati.org/dhamma- books/meditation-a-way-of-awakening/) • Wisdom Wide and Deep; A practical handbook for mastering Jhana and Vipassans, Shaila Catherine, Wisdom, 2011. • Mindfulness; A practical guide to awakening, Sounds True, Joseph Goldstein, 2013.

The Four Noble Truths by Kathy Simpson | Priscilla Szneke | Peg Meyer

Outline

This will be a six-week course (2 hours per session) for beginning students of the Dharma.

Week 1: Intro and overview Kathy Week 2: First Noble Truth Kathy Week 3: Second Noble Truth Priscilla Week 4: Third Noble Truth Priscilla Week 5: Fourth Noble Truth Peg Week 6: Conclusion Peg

Schedule

Welcome & opening remarks 5 minutes Guided sitting 30 minute Questions, review of homework 15 minutes Break 10 minutes Dharma talk 30 minutes Discussion in dyads 10 minutes Q&A 10 minutes Homework, other remarks) 5 minutes Closing sitting 5 minutes

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Session 1: Kathy

FOUR NOBLE TRUTHS: Overview

Overview of Program

Sharing from Kathy, Priscilla, Peg

Introduction to 4NTs

The Four Noble Truths were the topic of the Buddha’s first sermon at Benares.

“The Buddha declares that these truths convey in a nutshell all the essential information that we need to set out on the path to liberation. He says that just as the elephant's footprint, by reason of its great size, contains the footprints of all other animals, so the Four Noble Truths, by reason of their comprehensiveness, contain within themselves all wholesome and beneficial teachings.” – Bhikkhu Bodhi, The Nobility of the Truths, 1998

Overview of each truth using the medical metaphor:

1. Diagnosis: The truth of suffering 2. Etiology (cause of the condition): The origin or cause of suffering 3. Prognosis: The cessation of suffering 4. Treatment or cure: The way leading to the cessation of suffering

The Buddha was the ultimate doctor: “Suffering can be cured and this is how to do it.” Absolute happiness is absolutely possible.

But I have a good life. Why this focus on suffering?

“Now what, monks, is the noble truth of suffering? Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, distress and despair are suffering; association with the unbeloved is suffering; separation from the loved is suffering; not getting what is wanted is suffering.” – DN 22

A spiritual path is born out of pain, disappointment and confusion, and the desire for relief. We may experience suffering on a large scale; we may also experience in smaller ways such as restlessness, a desire for something other than our current circumstances, a general sense of discontent. If we’re lucky, we begin to recognize that the outer world can never deliver the release we seek. The only place left to look is within. The Buddha lays out the path to follow.

Exploration: I have a long history of wanting circumstances to change so I could be happy—in my relationship with my mother, in my work, my romantic relationships.

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If only I could get the people “out there” to change, life would be good. It wasn’t until I began to understand the true nature of suffering as the Buddha taught it that I began to turn my attention inward, and the effects have been transformative.

What makes the 4NTs true?

In order to end suffering, we must fully comprehend suffering. Avoiding or running away from suffering is not an answer in the long run. The 4NTs are a “formula” for working with our own experience and realizing release.

What makes the 4NTs noble?

• Pre-eminent • Highly virtuous • Deserving of respect • Unchanging

How to Work with the Four Noble Truths

4NTs are a working hypothesis. The Buddha invited us to come see for ourselves, to not take his word for it. Bring faith and open-mindedness to the teachings and to your experience and see what happens.

Cause and effect with an example (from Thanissaro Bhikkhu):

• Truth of suffering (unskillful effect) • Origin of suffering (unskillful cause) • Cessation of suffering (skillful effect) • Path to cessation of suffering (skillful cause)

Discussion in Dyads

Reflect on the forms of suffering that the Buddha refers to. How do you relate in your own life?

What early possibilities do you see the 4NTs potentially offering for you? Do you find yourself their basic premise challenging? In what ways?

Q&A

Homework

Sit in meditation daily. Also check in with yourself at different times throughout the day and take note of your sense of wellbeing. What’s your emotional state? Your mental state? Your physical state? Keep a journal of your observations. CDL5—Summer 2016 Creating a Class Series 43

Resources: Four Noble Truths, Ajahn Sumedo; Dancing with Life, Philip Moffit

Session 2: Kathy

FIRST NOBLE TRUTH: Dukkha

“Now what, monks, is the noble truth of suffering? Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, distress and despair are suffering; association with the unbeloved is suffering; separation from the loved is suffering; not getting what is wanted is suffering.” – DN 22

What is Dukkha?

Traditional translation is suffering. But dukkha is more encompassing than that. Occurs on a spectrum from minor irritation to major grief:

• Basic unsatisfactoriness • Sense that things are never quite perfect, don’t meet expectations • Bodily stress • Restlessness and agitation • Feelings and emotions • Pain and insecurity • Etc.

We suffer when we’re sick or someone close is sick, when someone dies, when we’re separated from someone—even smaller things like not getting what we want or when someone disagrees with us.

Exploration: It’s easy to identify with times of sickness and grief, but day-to-day arisings are full of opportunities to explore dukkha. Subtler forms I commonly notice in my own life include simple things like having to do things I don’t want to do, like washing the dishes or taking out the trash. I resist, procrastinate, and dive in when I must, but my resistance causes subtle forms of dissatisfaction and pain for me.

Dukkha is part of the human condition; common to us all. In our lives as human beings, suffering comes with the package. It is impossible to live without experiencing suffering to some degree. We all endure death, sickness and injury and if we live long enough, we experience the inevitable pains of aging. We also suffer psychologically — with loneliness, frustrations, fear, embarrassment, disappointment, anger, and a host of other emotions that can be difficult to bear.

How We Tend to Respond to Dukkha

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• Survival instincts: Fight, flight, freeze • Strategies established in childhood (when we lack in skill) • Seek pleasure, avoid pain • In any case, neural pathways are carved out over time that make our reactions automatic

What the First Noble Truth Offers

• Practical acceptance of suffering as part of human existence. By naming suffering for what it is, and opening to it instead of reacting with aversion or avoidance, we’re able to catch a glimpse of what’s really going on.

• Opportunity to identify our suffering and know that we’re not alone in the experience of it. Becoming conscious of our suffering is necessary to becoming free and making more wholesome choices.

• Awareness of our habitual reactions to suffering and their unskillful nature

• Dawning of the recognition that the sensory world can never satisfy

• Recognizing dukkha is a necessary first step in order to respond in new, more skillful ways

Exploration: Insight regarding washing the dishes. It’s a simple bodily motion, actually. My aversive mind creates the suffering. Noticing that subtle form of suffering is the first and very important step to letting it go.

Our Tools

• Mindfulness • Meditation • Conviction, persistence, mindfulness • Kindness, patience, compassion

Discussion in dyads

How has dukkha made an appearance in your life? Do you have any recurring themes of suffering in your life?

What’s your typical response to dukkha? Fight, flee, freeze?

How might you begin to respond to dukkha differently? What life settings stand out as immediate opportunities?

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Homework

Take some time to investigate dukkha in your own life. Any time you feel agitation, annoyed, frustrated, angry, wanting, resistance, etc., take a few moments to notice the quality of the emotion, its texture, what happens in the body. Note as many details about it as you can. Be with it, gently and with curiosity. Write down what you observe. Bring one observation to share in our next session.

Resources

“Four Noble Truths” by Ajahn Sumedo

Dancing with Life, Philip Moffit

Session 3: Priscilla Szneke

THE SECOND NOBLE TRUTH: The origin or cause of suffering

Quote - "And what, monks, is the Noble Truth of the Origin of Suffering? It is that craving which gives rise to rebirth, bound up with pleasure and lust, finding fresh delight now here, now there: that is to say sensual craving, craving for existence, and craving for non-existence.”

Definition - Tanha is the Pali word for craving (plus ignorance). Here tanha is translated literally as “thirst” or “ fever of unsatisfied longing”. It is also translated as craving, clinging, or desire.

Medical Metaphor - Craving is the cause or etiology of suffering.

Categories

3. Sense pleasure – (kama tanha) - What is it that we want that we think will make us happy? What about our favorite food? Say, chocolate. We might enjoy it while we are having it, but we are thinking about getting another piece before we even finish the one in our mouths. And then we want another piece and somehow it just never is enough. What if we ate chocolate every meal for a week? Would that make us happy? I know I would be sick of it.

And so it is with anything we crave. It’s never enough or it’s too much.

Exploration - What is it that you think would make you happy?

2. Becoming (bhava tanha)– Planning for a vacation, a new job, a different relationship and then viola! Over time a whole chain of thoughts and actions

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have materialized in our lives. We “want” something different. Or we desire praise and success and we act in a way where this becomes the goal, without understanding our intentions behind it. Ajahn Sumedo [Four Noble Truths] gives us a personal example. As a monk, many of his actions were based on wanting to be liked by his fellow monks, nuns and lay people. This was fueled by his desire for praise and success rather than coming from the intention to embody the Dharma.

Exploration - What examples can you think of?

Give additional examples from readings.

Dependent Origination

• Aggregates group and regroup to create suffering and kamma through the identification of a self.

• Biological reasons we create a self. - Build on neural pathways, conditioning and our biology of focusing on the negative.

3. Not being – (vibhava tanha) When things are unbearable, we sometimes say “I don’t want to be here.” We can notice the mind that wants to get rid of the present- moment experience because it is unpleasant.

Now we can see how interrelated the three kinds of craving are. Because something is unpleasant, we desire its nonexistence, which leads to a craving for something pleasant, or wanting to experience a future existence different from what is happening.

Exploration

This is where the aversive personality lives. In my own experience, I found that no matter what presented itself in my life, I fought against it. It was my protection against the unknown - of what MIGHT happen that was bound to be unpleasant. If I could control everything so that nothing happened, I thought I would be safe!

Summary

The problem here is that this craving for nonexistence, no less than the other two types of cravings, is both sustained by and feeds the sense of self. And this is the fundamental wrong view that keeps the wheel of samsara rolling along: a self to gratify, a self to clone in the future, a self to get rid of.

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Homework

Continue to notice what is stressful in your life this week and see if there is any clinging, grasping or craving. You can explore the three categories also.

Resources

• Access to Insight [http://www.accesstoinsight.org/] • Wings to Awakening - Thanissaro Bhikkhu • Four Noble Truths - Ajahn Sumedo • Listening to the Heart - Kittisaro and Thanissara • Secular Buddhism [http://secularbuddhism.org/2015/04/23/on-craving/] • Mindfulness - Joseph Goldstein • The Long Discourses of the Buddha: A Translation of the Digha Nikaya - Bhikkhu Bodhi

Session 4: Priscilla Szneke

THIRD NOBLE TRUTH: The cessation of suffering

Quote - “And what, monks, is the Noble Truth of the Cessation of Suffering? It is the complete fading-away and extinction of this craving, its forsaking and abandonment, liberation from it, detachment from it. And how does this craving come to be abandoned, how does its cessation come about?”

Definition – The definition of this truth as the abandoning of craving means that it denotes the successful performance of the duty appropriate to the second noble truth. Abandoning craving and realizing abandoning and what is uncovered in that abandoning.

Medical Metaphor - The cessation of suffering is the prognosis. It is possible to eliminate the suffering in our lives.

How to Abandon Craving

• Employ mindfulness, meditation, persistence, kindness, patience, compassion. • Seeing impermanence • Seeing non-self

Exploration – Using the examples of suffering you have found in your life over the last two classes, ask yourself “Does it still exist? How has it changed? Were you even thinking about it? Has your relationship with it changed?”

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Summary - Because impermanent, conditioned phenomena are unsatisfying we are motivated to awaken. Seeing these characteristics clearly becomes the cause of and condition for liberation.

As Achaan Chah said, “If you let go a little, you’ll have a little happiness. If you let go a lot, you’ll have a lot of happiness. If you let go completely . . . you’ll be completely happy.”

Homework

Continue to notice what causes stress in your life. Notice when you forget about the particular stress, how it moves out of (and maybe back into) your consciousness. Can you create some space or not identify with it?

Resources

• Access to Insight [http://www.accesstoinsight.org/] • Wings to Awakening - Thanissaro Bhikkhu • Four Noble Truths - Ajahn Sumedo • Listening to the Heart - Kittisaro and Thanissara • Secular Buddhism [http://secularbuddhism.org/2015/04/23/on-craving/] • Mindfulness - Joseph Goldstein • The Long Discourses of the Buddha: A Translation of the Digha Nikaya - Bhikkhu Bodhi

Session 5: Peg Meyer

FOURTH NOBLE TRUTH: The Great Way Eightfold Path to End Suffering

‘Done what needed to be done’

And what, monks, is the Noble Truth of the Cessation of Suffering? It is the complete fading-away and extinction of this craving, it’s forsaking and abandonment, liberation from it, detachment from it. And how does his craving come to be abandoned, how does its cessation come about? DN 22

The four ennobling truths are a map of territory to be investigated. THe process is one of interdependent steps (Batchelor).

The first two steps name the problem, a diagnosis, while the second two give the solution, a prescription.

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1. We have looked at the Four Tasks or Four Ennobling Truths as practical tools we can use in our lives to bring greater peace of mind and insight.

2. The first Noble Truth presents us with 2 challenges: “ what does the word dukkha mean? And what is it that is unsatisfactory, uneaseful and at times suffering?” J. Goldstein: Mindfulness

3. We looked at the cause of dukkha in the second Noble Truth: tanha or attachment to desire (craving).

4. In the Third Noble Truth we saw that letting go was what we had to do to free ourselves from suffering/stress.

5. The Fourth Noble Truth gives us a roadmap we can use to find our way.

The four ennobling truths do not follow a linear model. They are not progressive stages but rather an interrelated undertaking. The challenge to cultivate the path brings us to the understanding of suffering. We never leave any of the truths behind, as they constantly inform each other. All of the Buddha’s teachings are found in the Four Ennobling Truths.

DYADS: Discussion

Questions (from Gil Fronsdal talk: The Four Noble Truths):

• What has been your direct personal experience of letting go?

• What do you think is the most profound possibility of letting go for you-how deeply could you let go?

• What do you believe are the main barriers to your letting go?

• How motivated are you to walk the path of freedom?

Home Practice

• Read chapter Two in The Noble Eightfold Path: Bhikkhu Bodhi • AUDIO: Four Noble Truths and Eightfold Path: Leigh Brasington, Dharma Seed: dharmaseed.org/teacher/108/talk32253

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Session 6: Peg Meyer

The Noble Eightfold Path

It is as if a person, traveling in the forest, were to see an ancient path, an ancient road, traveled by people of former times. Following it, the person would see an ancient city, an ancient capital inhabited by people of former times, complete with parks, groves, and ponds, walled, delightful. Then going to the ruler of the country, the person would say: ‘Your majesty, while traveling in the forest I saw an ancient path; I followed it and found an ancient city, an ancient, abandoned capital. Your majesty, restore that city!’

In the same way I saw an ancient path, an ancient road, traveled by the Awakened Ones of former times. And what is that ancient path, that ancient road, traveled by the Awakened Ones of former times? It is the noble eightfold path: right view, right aspiration, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. That is the ancient path, the ancient road leading to direct knowledge. SN 12:65

1. In the Suttas the Buddha is often called the good doctor with the cure for the ills of the world. The Four Noble Truths give us an accurate and full description (diagnosis) of the problem of suffering, the cause (etiology) which is attachment to craving and then he gives us the medicine to take for suffering – the Eightfold Path. The Buddha uses a therapeutic scheme taken from medicine to express a psychological insight.

2. This is a ‘middle way’ or middle approach we use to develop the mind: as householders, we do not have to be ascetics but we also don’t get lost in the material world. This path is holistic. We engage with this path with the actions of our bodies, hearts and minds (pathing) to skillfully navigate the challenges of our daily lives with wholesome choices.

3. The Eightfold path has 3 components: Sila, Samadhi and Panna-compared to the 3 legs of a stool. The three components are interdependent-our progress depends on the development of all three.

• Sila: ethical behavior: we engage in the world in a non-harmful way: right speech, action, livelihood: covers activities of the body.

• Samadhi: mindfulness and concentration: create a mind that is calm and awake in everyday life so that we more often make choices that do not create dukkha: mindfulness and concentration: concerned with mental actions

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• Panna: wisdom: the knowledge of what brings happiness and what causes suffering: right view, right intention, right effort.

4. We start on the path wherever we are in our lives. The steps are practices which are developed synchronistically. With this approach, the path is a spiral in which one continually returns to the beginning, each time with greater insight.

5. Bhikkhu Bodhi says the path and goal are interdependent. ‘The two stand together in a bond of reciprocal determination, the path leading to the achievement of the goal and the goal giving form and content to the path.’

DYADS: discussion

• Reflect upon the teachings of the Eightfold Path. How well do you understand them? Can you see where and when in your life these teachings might be useful? Do they present challenges to you? Do you have reservations about them? • Have you found that tanha (craving) is a cause of your suffering?

Homework

• This week take some time to think about Sila or ethics. Why do you think the teachings stress ethical conduct? How does ethical conduct affect our meditation? • Can you see how this path leads to wisdom?

GRAPHIC: the three legs of the Eightfold Path: sila - samadhi- panna

Recommended Books to Enrich the Study:

The Noble Eightfold Path by Bhikkhu Bodhi

Eight Mindful Steps to Happiness by Bhante Gunaratana

The Issue at Hand by Gil Fronsdal

After Buddhism by Stephen Batchelor

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Introduction to Insight Meditation Class Offered by Sashi Kimball and Carolyn Kelley of Mariposa Sangha, Austin TX

Our Sangha presently offers a one hour monthly introductory class, during sangha on the first Thursday of each month. We also offer a 5 or 6 week introductory class once or twice a year, in the church at which we meet on Thursday nights.

There is an increasing demand for our introductory classes. While our present location, in a Christian church in a residential neighborhood north of the University of Texas, draws a steady and growing group, we believe that offering an introductory class in a different neighborhood would attract a different crowd. We’re looking at alternative locations that are some combination of 1) not explicitly Christian, 2) in a less University dominated area, or 3) have an existing diverse group of users that might welcome an introduction to insight meditation class.

We will be offering this class in October and November 2016.

Proposed Schedule of 90 minute weekly evening class 5 minutes Settling into silence 10 minutes Introduction (first wk); discussion of practice & homework (next 3 wks) 15 minutes Dharma Talk 10 minutes Q & A 15 minutes Introduction to a Skill 20 minutes Guided Meditation, focusing on use of skill in meditation 10 minutes Q & A 5 minutes Homework and dedication of merit

Proposed Topics for 90 minute weekly evening class !st Dharma Talk Four Noble Truths Week Topic Skill Using the body & breath as an anchor; naming & labelling Second Dharma Talk Craving & Aversion Week Topic Skill Identifying vedana, moment to moment Third Dharma Talk Hindrances Week Topic Skill Skills to work with restlessness, sleepiness & discouragement Fourth Dharma Talk Metta & the Brahma Viharas Week Topic Skill Suffusing metta and metta phrases

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Buddhist Ethics Amidst Colonization, Police Brutality, and Media Lies: Right Speech, Right Action, Right Livelihood for Collective Liberation with Katie Loncke and Dawn Haney, Buddhist Peace Fellowship

Buddhist ethics often speak to personal conduct, but what about the ethics of our social institutions?

What is Right Livelihood amidst systemic theft — colonization, overwork, and profit-driven economies?

What is Right Action in the face of normalized war, police brutality, poverty, and environmental destruction?

Can Right Speech hold a candle to lies, manipulations, and historical inaccuracies in advertising and corporate media?

Together we’ll explore ethical living in the Eightfold Path using social justice perspectives. As we awaken ever more deeply to systemic injustice, we also discover the exciting ways — large and small — people are aligning speech, action, and livelihood for collective liberation.

Learning Objectives for students

1. More ease in thinking about wise speech, action, livelihood on a systemic level (head understanding, felt experience, and change in behavior) 2. Understanding our personal histories and how they relate to US/global histories of systemic theft, violence, lies 3. Identify what roles are right to plug into - given interests, abilities, and opportunities to stretch comfort zones 4. Build sangha with people also interested in social justice & Buddhism

SESSION 1 - Intro to thinking systemically + Wise Speech

Introduction (5 min) - Katie, Dawn, BPF. Class series = Wise Speech, Action & Livelihood. We’ll be talking today about wise speech & systemic lies.

Guided meditation (15 min) - grounding in the body as a resource for engaging, communicating with the world. Everyone in this room has body and breath. Grounding in the body is not always easy!

Introduction of speech, action, livelihood - starting with speech (10 min) • Handout of BPF, what we hope you’ll get out of this class • Communication guidelines as speech practice. Willing to try them out today?

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Activity on examples of Systemic Lies -- unwise speech - (40 min) • writing systemic lies on post-its: plant / mention: linguistic colonialism? Junot epigraph: “The fact that I am writing to you in English already falsifies what I wanted to tell you.” • Just World Fallacy, white supremacy, other ‘big ones’ • Journalling: What’s a systemic lie that’s harmed you, personally? • Small groups, to do introductions [if small groups are challenging, okay to continue personal writing about Systemic Lies] • All-group share-break

Bio break (5 min)

Activity on Constructive Feedback (20 min) • Story: Tough but good feedback • Pair conversation: When was a time when someone gave you constructive feedback that felt both difficult but also kind? [okay to do personal writing] • All-group share-back

Equanimity/compassion meditation practice (15 min): taking in criticism or praise. Watching out for needing to be right, being scared of being vulnerable, finding it hard to listen to others

Homework / practice suggestions (5 min) • Media practice: pay attention to the media we receive, Systemic Lies • Interpersonal practice: pay attention in conflict, what are our conditioned responses to conflict? • Personal practice: Grounding the body, practicing equanimity/compassion for self

Closing (5 min) - your name, PGP, one word to describe the experience this evening / how you are feeling?

SESSION 2 - Wise Livelihood

Our histories of livelihood, how has wealth accumulated, how have our family histories interacted with exploitation? How does capitalism co-opt mindfulness to make us better cogs in its machinery?

Brief introduction (5 min) Class series = Wise Speech, Action & Livelihood. We’ll be talking today about wise livelihood.

Homework report back (10 min) Hear from folks about their practice with wise speech

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Intro to Right Livelihood (5 min) Right Livelihood = How we sustain ourselves, how we pay our bills. Right Livelihood is not about becoming ‘successful’ or accomplished. In Buddhism, Right Livelihood is grounded in the principle of ahimsa, or non-harming. If my livelihood as an arms dealer or butcher requires me to harm other beings, it can create disturbances in the mind and heart that can present obstacles to a liberated awakening from suffering. This is both my own suffering, and collective suffering.

In our world today, we can’t claim Right Livelihood just because we avoid the five types of businesses the Buddha warned his lay followers about. We’d be deluding ourselves if we felt superior about our choice of work, when our work and our lives depend on other people to do the work we’d rather not do.

HARM BY LIVELIHOOD IS THE NORM IN A RACIST SEXIST COLONIZED SYSTEM DESIGNED TO EXTRACT MAXIMUM LABOR FROM THE MAJORITY OF PEOPLE. • one symptom can be hazardous job conditions — sweatshops, mines, sex work, & other forms of work that tend to be more dangerous. *risking harm to self & loved ones by your job “choice” made from the limited options allowed to you in this racist, sexist, class-based system* • another symptom of this exploitation is something we call ‘burnout.’ *again, risking harm to self & loved ones, though it’s necessary to pay rent.* We’ll be talking today about how we can ensure the jobs we have and the jobs around us are sustainable, when its most economical to blame our needs for self-care on us? • All are complicit in exploitation — it is systemic, not individual. point is not to make us feel guilty (or superior) but to understand how wealth & resources work in order to transform the system altogether. We’ll be looking today at our family histories of livelihood, to understand the legacies of harm and non-harm we live with.

Avoiding Burnout: Sustainability (30 minutes) • Intro: Easing burnout as people working inside and outside the systems • Small group discussion - What’s your experience building sustainability for self and others into your work in the world? • All-group share-back Guided meditation (15 min) - Metta/compassion toward self and others. Extend loving kindness and goodwill with consciousness of how many ways and under what sorts of conditions people are working to make a living.

Bio break (5 minutes)

Personal histories of livelihood (30 min) • Histories of livelihood, how has wealth accumulated, how have our family histories interacted with exploitation.

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o Dawn story: Indiana farmers who moved off the land, into factories. My own dad went into management, which created an unspoken class divide in our family. Our land - Indiana - was stolen from Native people in the War of 1812. o Textbook that described slaves as “workers from Africa” - recognize that many of our ancestors did not have choices about what work they did and the conditions in which they worked o Economic histories of the US based on slavery, colonization, migrant labor • Write or draw - What is your family history with livelihood? What legacies do you draw on about support and/or exploitation of workers? • Small groups. [if small groups are challenging, okay to continue personal writing] • All-group share-break

Divine abodes practice (10 min) -- Notice how you are feeling after this exercise. What is it that will allow you to let the learnings stay with you, while you support your body and mind to return to the present moment? You might settle in with the breath, or choose a set of phrases that will both concentrate your mind and cultivate the seeds for an open heart. • Maybe you need exquisite self care. I am held in the warm ocean of compassion. • Maybe you need to be reminded of your basic goodness. See yourself through the eyes of a person or creature who loves you unconditionally.

The Buddha taught equanimity, a way to balance the heart amidst difficulty. Breathing in, I calm my body. Breathing out, I calm my mind. May I be balanced. May I be at peace. There’s no particular right way to feel when you use these phrases. You might be calmed. You might be enraged. You might be bored. If you can stay with what you are actually experiencing, you might learn something about what blocks your heart from being free.

Homework / practice suggestions (2 min) • What is unknown in your family history with livelihood and the exploitation of workers? Use your powers of investigation - ask relatives, study up on the histories of the regions where they lived. If too much is lost, be gentle with any arising grief. • Be mindful about your practices of managing sustainability. What helps, and what doesn’t? Who does it serve - in the short term & the long term? • Personal practice: Metta / compassion; connecting with ancestors

Closing (8 min) Gift economy: Teaching the Dharma as a way to practice Right Livelihood. Go around to share your name, good pronouns for you, one word to describe the experience this evening / how you are feeling?

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SESSION 3 - Wise Action

Introduction (5 min) Class series = Wise Speech, Action & Livelihood. Today = wise action.

Homework report back (5 min) Hear from folks about their practice with wise livelihood

Intro to Right Action (20 min) Wise or Right Action (sammá-kammanta) – abstaining from killing, stealing and sexual misconduct, traditionally falls within the realm of moral discipline (sila or silakkhanda).

The Abhidhamma…equates sila with the mental factors of abstinence (viratiyo) — right speech, right action, and right livelihood — an equation which makes it clear that what is really being cultivated through the observance of moral precepts is the mind. Thus while the training in sila brings the "public" benefit of inhibiting socially detrimental actions, it entails the personal benefit of mental purification, preventing the defilements from dictating to us what lines of conduct we should follow. Core thesis: Some argue that we need to purify ourselves before engaging in the world, to avoid hypocrisy and damaging movements with our own misconduct. We are wary of this perfectionism. So our question becomes, “as people who are practicing engaged dharma, where are opportunities for cultivating moral discipline both internally, interpersonally, and systemically?” Balancing internal reflection and attunement to political conditions. At some times, what might be needed is withdrawal from all the external work (self-care, vowing not to burnout). For some, at some times, what’s needed is enlivening / energizing toward action. Wise action in the world: Thich Nhat Hanh’s version of the second precept: I will respect the property of others, but I will prevent others from profiting from human suffering or the suffering of other species on Earth.

Tonight we’ll be talking about nonviolent direct action as a way to abstain from killing, stealing, and sexual misconduct on a collective level. By direct action, we mean people coming together to change our circumstances, through tactics like strikes, blockades, sit-ins. Example: Eviction defense - whose property? Who suffers? The Buddha doesn’t say anything about direct action … but in our practice as Buddhist activists, we find it to be an important tool to interrupt suffering that has institutional or collective roots.

In JudeoChristian hegemonic society, can be hard to get out of a ‘sin’ mentality. Also in some Buddhist traditions, there are cultural patterns of karma-based victim blaming, assuming that bad actions in the past are the cause of negative circumstances in the present. She is victim of domestic violence? Must be working

CDL5—Summer 2016 Creating a Class Series 58 out some Karma. Black people are persecuted? Also Karma. See: work of Ouyporn Khuankaew, debunking patriarchal karma frameworks, and Nalin Swaris.

Swaris, in The Buddha’s Way to Human Liberation, offers an amazing Marxist historical materialist perspective on the idea of collective karma. He critiques ideas of individual karma, used in the service of oppression: “In Karmic justice, good deeds are rewarded by birth as a male, enjoyment of power and privilege, (in India and Sri Lanka) high caste, physical comeliness, good health and worldly pleasures. Evil is punished by birth as a female, ugliness, physical deformities, poverty, low social status (low caste), poverty and servitude.”

Basis of this liberation path is part learning to recognize defilements, but also cultivating intimacy with ALL the things in us: virtues, poisons, neutral elements, defilements. Right View and Right Action are linked.

Thich Nhat Hanh’s 5 Wonderful Precepts (30 min) • Ven. Thich Nhat Hanh, Vietnamese monk, one of the early socially engaged Buddhists. During the Vietnam War, he joined other monks and nuns in not staying cloistered in the monastery, but heading out into the surrounding communities to help people ravaged by war. • Read aloud Handout of 5 Precepts, invite critical lens. These precepts are one example of how traditional ethical guidelines can be framed on a systemic level. They aren’t perfect. Notice what resonates and what we find problematic. • Small group discussion • All-group share-back

Bio break (10 min)

Intro to Compassionate Confrontation (30 min) • Not being holier-than-thou, but drawing on practice as a strength in activist contexts • Reportbacks + Q&A from 2 BPF actions: Urban Shield blockade, Care Not Cages o Did you feel like there was any difference between this action and other political actions you’ve been a part of? More or less effective politically? o How did it feel connected to right action, on a collective level? o Any difference internally, being a dharma-influenced action?

Practice (10 min): Body scan. How does hearing about political action land for you? What is enlivening, what feels checked out? Can you notice what is there, without judgment? Or notice how the judging mind operates?

Homework / practice suggestions (2 min) • Personal - Practice meditation outdoors in a noisy area. Notice how it compares to practice in more protected space. Also, practice noticing the judging mind.

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• Interpersonal / Collective - Select one of the 5 Precepts to notice in your interpersonal relationships or in how you relate to the world • Collective - Learn more about an engaged Buddhist action that you find inspiring, or about a local political issue you’d like to get more involved in

Closing (8 min) Dana talk. Go around to share your name, good pronouns for you, one word to describe the experience this evening / how you are feeling?

SESSION 4 - Deepening Practice with Speech, Action, & Livelihood (half day)

Introduction (5 min) Class series = Wise Speech, Action & Livelihood. We’ll be talking today about deepening our collective practice with speech, action, & livelihood.

Meditation practice (15 min): Noting practice - from the Vipassana or Insight tradition, Burmese meditation master Mahasi Sayadaw.

The practice is to lightly verbalize, silently in your mind, what is arising. It’s a support to help you stay present with what is arising, to develop your power of concentration. As it develops, you can let the noting drop away. Investigate whether it is a support to you. • Arriving / posture / finding an anchor in the breath or body or sound. • Noting: Breathing in, breathing out. Or counting 1-8 and begin again. • Noting: Feeling tone • Noting: the marks of existence - suffering, impermanence, interconnectedness. (Annie Mahon: Sometimes life sucks; Nothing lasts; We’re all in this together)

Intro to NVDA (60 minutes): Nonviolent Direct Action — you may know it from such famous activities as the lunch counter sit-ins for integration. Other historical examples include strikes (though they can for sure get violent), tree sits, people chaining themselves to fossil fuel extraction equipment. Anti-deportation tactics: blocking buses, organizing pilots to refuse to fly planes with deported asylum seekers.

Nonviolence as tactic & nonviolence as ideology — we are not here to prescribe ideology, we are exploring together on a path to collective liberation. Buddhist ethics and political situations to consider. All for learning, study, compassion, action.

Spectogram Activity: Is the action violent / nonviolent, and appealing / unappealing? Imagine you’ve been invited to...

• join a sitting blockade to stop a deportation bus • glue the locks to real estate developers’ offices

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• hack into an FBI database to delete surveillance files on Black Lives Matter activists • join a debt strike for every kind of debt (student loan, credit card, medical, etc.) • chain yourself to, or climb and live in, a tree to stop deforestation • sit meditation on train tracks where tar sands oil is being shipped from Alberta

Break (15 min) - Bio break, getting to know classmates, practicing walking meditation

Deepening Practice with Speech, Action, & Livelihood (70 min) Many ways to engage! Instructions for the next hour - you’ll get to choose two of these four stations. First round: • Livelihood: How to engage meaningfully with work-life boundaries, but without becoming overly alienated from work that’s our passion? Inside strategies - staying engaged in work within harmful systems, knowing when to leave. • Action: Local political issues that Buddhists could be working on, action roles. Intersectionality, allyship, centering those most affected

Second round: • Sitting practice: anti-livelihood, anti-action, anti-speech counter balance. We are deserving of time to just be. • Speech: Messaging and sign making - make your own sign with Buddhist messaging for political issues you care about (bring examples - anti-fracking, big banners)

Reflections / report backs from groups. (15 min) • Insights from practice time? • Show us your signs! • Action opportunities discussed? • Strategies for engaging with livelihood?

Practice period (15 min): Hand movement meditation

Closing (15 min)- Gift economy talk. Go around to share your name, good pronouns for you, one word (sentence if we have a little extra time) to describe the experience today / how you are feeling?

SESSION 5 - Integration / reflection

Introduction (5 min) Class series = Wise Speech, Action & Livelihood. We’ll be talking today about how our practices of speech, action, and livelihood will go forward into the world, and how they are supported by all that has come before us.

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Homework report back (10 min) Hear from folks about their practice with wise action or lingering questions from the class?

What do you take forward? Practices of speech, action, & livelihood (30 min)

We have investigated the collective practices of speech, action, & livelihood, three arms of the Eightfold Path, the Buddha’s instructions for what to practice to gain liberation. “You cultivate ethical behavior (sila) so that your mind is not disturbed by guilt and denial. You develop mindfulness and concentration (samadhi) both in meditation and life so that your mind is steady and awake during all your daily activities and so that you are present to make choices that do not create [suffering]. And finally, you cultivate widsom (panna) through meditation, observation, and reflection so that you develop the discernment to know what brings happiness and what causes suffering. All three - sila, samadhi, and panna - act together to purify the mind. Purification of the mind brings the steadiness and the clarity that allows insight to arise. Both purification and insight are necessary for genuine liberation.” - Phillip Moffitt, Dancing with Life p. 209

As we have investigated here, it’s not only our personal behavior that can cloud our mind with guilt and denial. The systemic lies we’re told from childhood steep us in collective denial. We can walk through the world too ashamed of our bodies and needs to practice self-care. We collectively erase the livelihood legacies of our ancestors, denying the karma of slavery, war, and genocide and its impacts on our present-day choices and lack of choices. We have also gotten curious about how collective action on political issues can be a form of wise action.

Writing prompt: What practice will you take forward? • Uncovering systemic lies • Self-care as part of our path to freedom, recognizing the livelihood legacies of our ancestors • Engaging in political action, whether on the front lines or behind the scenes

Break into three groups: Systemic Lies, Political Action, or Wise Relationship with Livelihood. What will you take forward? What support do you need from sangha to continue this practice?

All group report back / questions

Practice (15 min): This is a time to just allow our planning minds to settle into the background, and bring our steady, friendly presence to the foreground. Preparation and planning are good things to do, but it’s our presence allows us to integrate our plans into the messy reality of daily life.

Bio break (10 minutes)

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Building an Altar of spiritual & political ancestors (40 min) Why do we do this work of getting free? Who inspires us?

The Buddha tried many many paths in order to get free. Lifetimes upon lifetimes. Hedonistic approaches, ascetic approaches. He refused to be satisfied with anything less than full liberation, learning the truth of the way things are to the fullest extent that he possibly could. And then insisting that any human being could also follow this path, learn these truths — not just upper-caste brahmins.

Where are our plateaus, our states of good-enough? In concentration states, there may be “reforms” or progress toward more pleasant sensations more of the time. In deep concentration, even feeling-tones like joy might feel jangly and disruptive, so there’s an inclining toward equanimity and deep peace.

It’s easy to mistake relative comfort for freedom. Not to say that comfort is a bad thing or that we should seek discomfort. If we’ve been deprived of a lot of comfort or our basic needs in life, it might be very very important to our healing. But what does it mean for *us* personally, and collectively, to move beyond a state of good- enough?

Fight for $15 = example. Very important fight, will mean a lot to the lives of many people. But isn’t a worldwide minimum wage. Doesn’t stop inflation, or the fact that human rights to food, housing, and basic necessities are not guaranteed, so people are forced to work for pay, to buy these things. In other words, doesn’t solve poverty or the particular forms of exploitation normalized under capitalism. Also: prison reform vs. abolition.

Wherever we are on the path, there will be a version of Mara saying, “that’s enough, that’s enough!” Who are our inspirations that help keep us on the middle path toward liberation? Not harming ourselves in haste, but still finding a way to “practice like our hair is on fire”

Origami Altar: Write the name of a political or spiritual ancestor, and their qualities that you are calling in. Examples:

• On this path to liberation, I call on the wisdom of the Buddha. • On this path to freedom, I call on the intelligence of my tia or aunt Maria, who knew how to say what needed to be said, when it was time to say it. • On this path, I call on the courage of Assata Shakur, and her dedicated love for Black people’s liberation.

8:55 Closing (8 min)- Gift Economy talk. Go around to share your name, good pronouns for you, one word to describe the experience this evening / how you are feeling?

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Class Series on the Four Foundations of Mindfulness Mary Davis & Tara Mulay

Class # 1: Four Noble Truths & Intro to Four Foundations

Time Mins Topic Lead

7:00 - 7:20 20 Welcome/teacher introductions. Yogi Mary introductions (including meditation experience)

7:20 - 7:30 20 Four Noble Truths Tara ● Brief Buddha life story. ● The talk he gave on four noble truths describes what he saw after studying experience with mindful awareness to determine the cause of suffering and release from suffering ● Founded in compassion ● We want things to be different than the way they are. End to suffering is the letting go of that craving ● Brief talk on impermanence

7:40 - 7:55 15 Q&A + short sit Tara

7:55 - 8:15 20 Intro to Four Foundations (including the breath). Mary Initial instructions for mindfulness of breathing (including posture) ● Mindfulness is nonjudgmental, intentional present moment awareness ● Simply being with your experience, just as it is, without trying to change it, elaborate on it, make a story, etc. ● Everything can be an object of mindfulness - body, thoughts, feelings, sounds, even our obstacles. ● First foundation: body. If our awareness is embodied, we are in the here and now. (Exercise: stop and focus on the sensation of simply sitting in your chair - what do you sense?) ● Second foundation: vedana/feeling tone. Whenever an experience arises in our consciousness, what also arises is a sense

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of pleasant unpleasant or neutral. Why do we want to notice that? Because if it passes unnoticed it can quickly become a greed, aversion or delusion, and we can get lost in wanting or trying to push away. ● Third foundation: thoughts/emotions. We are not trying ot stop our thoughts and feelings from arising. Impossible task. But rather than following or believing those thoughts, we simply want to observe them. Especially important to be able to start seeing these more objectively as passing phenomenon since we tend to identify with them very closely, and build a whole sense of a solid self out of them. ● Fourth foundation: mindfulness of dhammas. Brief introduction to the many lists: four noble truths, the five hindrances, the five aggregates, the six senses, the seven factors of enlightenment, the noble eightfold path

8:15 - 8:35 20 Meditation - Mindfulness of the breath Mary

8:35 - 8:45 10 Q&A Mary

8:45 - 8:50 5 Advice for establishing a home practice Tara ● Set realistic goals, for example for the length of practice ● Determine the best time of day for you to practice ● Notice what thoughts might arise as obstacles and recall your commitment ● Have a buddy to report to ● Insight Timer

8:50 - 9:00 10 Homework - sit everyday for however long. Dana Tara and dedication

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Class # 2: Hindrances + First Foundation

Time Mins Topic Lead

7:00 - 7:10 10 Arriving meditation + check-in Tara

7:10 - 7:30 20 The Hindrances (including RAIN) Mary ● While a hindrance is usually perceived as an obstacle, if we see that hindrance clearly and mindfully, it also becomes a doorway to awakening. ● Desire: a mind that gets caught up in wanting; if-only mind. Happiness is contingent on getting something. ● Aversion: resistance, hatred, anger, boredom, etc. - a mind that is pushing away experience. Our happiness becomes contingent on getting away from something. ● Sloth & Torpor: sleepiness, heaviness, lacking in energy. Can be a way of avoiding difficulty ● Restlessness & worry: mind and/body can’t settle. Agitation ● Doubt: differentiate between virtuous doubt of “don’t know” mind and doubt as an obstacle, that shuts down curiosity, investigation. Doubt could be of the teachings, teacher, or oneself ● Read quote of Buddha’s example of the clear pool of water and how each hindrance affects it. ● Looking a hindrance straight in the eye - “I see you” (story of Buddha and Mara). ● We can also use RAIN when an obstacle arises.

7:30 - 7:45 15 Meditation - breath + hindrances Mary

7:45 - 7:55 10 Q&A Both

7:55 - 8:10 15 Mindfulness of the body (w/ intro to vedana) Tara

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● The Buddha - “There is one thing that when cultivated and regularly practiced, leads to deep spiritual intention, to peace, to mindfulness and clear comprehension, to vision and knowledge, to a happy life here and now and to the culmination of wisdom and awakening. And what is that one thing? It is mindfulness centered on the body.” ● Discuss six sense bases. ● Mind automatically labels sense experience pleasant, unpleasant, or neutral ● The Buddha: “Yet it is just within this fathom-long body, with its perception & intellect, lies the world, the beginning of the world, the end of the world, and the path of practice leading to the world.”

8:10 - 8:25 15 Meditation - mindfulness of the body Tara

8:25 - 8:35 10 Q&A Both

8:35 - 8:40 5 Assign homework (sit everyday w/ mindfulness Tara of the body/daily activities)

8:40 - 8:50 10 Dyad - homework + intentions for practice & Tara obstacles

8:50 - 9:00 10 Dana + dedication Mary

Class #3: Mindfulness of Vedana + Metta

Time Mins Topic Lead

7:00 - 7:15 15 Arriving meditation + check-in Mary

7:15 - 7:35 20 Mindfulness of vedana + three poisons Tara ● Habit of mind to grasp at pleasant, push away unpleasant, space out on neutral

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leads to greed, aversion, and delusion = dukkha ● Contact at sense door → mind immediately labels with vedana → next step is clinging. Mindfulness of vedana can cut off this process of clinging. ● Can be aware of vedana while primarily practicing with all other foundations and notice the process by which mind creates suffering, e.g., experience of breath can shift in pleasantness and neutrality and notice reaction to the vedana; unpleasant thought can lead to aversion can lead to anger, a process of self-creation and story- creation that causes suffering. ● Use second arrow analogy with examples.

7:35 - 7:40 5 Q&A Both

7:40 - 8:00 20 Meditation - vedana Tara

8:00 - 8:10 15 Q&A Both

8:10 - 8:25 15 Metta Mary ● Unlike, other forms of love which may change based on external circumstances, metta is unconditional. Metta is indeed a universal, unselfish and all-embracing love. ● Metta is not something external to us, or something we need to attain or obtain, it’s the natural state of our mind when it’s free from defilements like attachment, aversion and delusion ● Read the 11 advantages of Metta ● We can see our practice like tending a garden. As with gardening - the watering, the weeding, the planting of seeds, our practice is creating all the conditions for metta to bloom. ● How to practice: the phrases - introduce traditional phrases and other common

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alternatives - focusing on the intention of each phrase ● Muses - paying particular attention to self and some of the challenges of self-metta.

8:25 - 8:45 20 Metta meditation - self & friend Mary

8:45 - 8:50 5 Q&A Both

8:50 - 9:00 10 Homework + dana + dedication Tara

Class # 4: Mindfulness of Thoughts and Emotions

Time Mins Topic Lead

7:00 - 7:15 15 Arriving meditation + check-in Tara

7:10 - 7:30 15 Mindfulness of thoughts Mary ● We tend to attach a whole lot of identity to our thoughts. We seem to believe the engine that drives our thoughts is “me”. That there is an I who is creating and initiating these thoughts with some kind of intentionality. Yet, when we start to look at these thoughts in our meditation practice, we begin to see that they arise quite unbidden, no one is at the wheel, there is no driver. ● Introduce Pali word papancha - proliferation of thoughts/concepts; getting caught up in a story leading away from this moment and bare perception ● Recognizing which thoughts lead to suffering: craving, aversion, delusion Recognizing which thoughts to liberation: generosity, love, compassion, wisdom ● Sometimes help to note the type of thoughts - judging, comparing, desire, aversion, planning, remembering, etc. We can start to get to know our “go-to” places, our patterns CDL5—Summer 2016 Creating a Class Series 69

7:30 - 7:45 15 Meditation - mindfulness of thoughts Mary

7:45 - 7:55 10 Q&A Both

7:55 - 8:10 15 Mindfulness of emotions Tara ● Emotions a complex process of thoughts, intentions, and sometimes hindrances. No word in the language of the Buddha’s teachings. Emotions are not always hindrances (examples, many wholesome mental states can be thought of as having emotional aspects -- lovingkindness, mudita, compassion, tranquility; a sense of sadness can be pure, in the sense that it lacks a harming quality towards the self or others). Notice for yourself whether a mental state/emotion is harming. ● Emotions just as correct an object for mindfulness as any other: Dipa Ma: “Just watch the emotions and don’t identify. Increase the mindfulness of noting.” ● If an emotion is present that involves a hindrance (e.g. frustration or impatience), to ignore it rather than turning mindfulness towards it is not skillful. Analayo: “[I]f a hindrance is present and one does not recognize it, one is ‘mis- meditating,’ a form of practice the Buddha did not approve of.” (This is true unless practicing strict concentration practice) ● Powerful transformational effect can arise from emotional experiences. Emotional patterns can be released over time (examples). ● If emotional experience too difficult to stay with, you can titrate by turning the attention for some time to something pleasant or neutral in the body. ● Question participants regarding any particular emotions they would like to discuss in relationship to practice

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8:10 - 8:25 15 Meditation - mindfulness emotions Tara

8:25 - 8:35 10 Q&A Both

8:35 - 8:50 15 Dyad - intentions for practice & obstacles Mary

8:50 - 9:00 10 Homework + dana + dedication Tara

Class # 5: The Path

Time Mins Topic Lead

7:00 - 7:15 15 Arriving meditation + check-in Mary

7:15 - 7:25 10 Intro to last class + recap of Four Foundations Tara

7:25 - 7:55 30 Guided meditation including all four foundations Mary

7:55 -8:10 15 Introduction to Eightfold Path + Sila Mary ● Quick summary of the three divisions and each factor, noting that while they sequential and a logic to the order, we don’t have to perfect one in order to move on to the next. ● Sila is not about a set of rules so that we can be deemed “good” by some external authority, but rather by following these moral principles we bring harmony to our minds, to the lives of others, and we create the conditions in our minds for concentration and insight ● Right speech: quick summary of the types of speech we should abstain from - lying, slander, harsh and idle chatter. Our speech should aspire at all times to be truthful, beneficial, and timely. A particularly juicy practice for daily life

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● Right action: summarize abstaining from taking life, taking what is not given and sexual misconduct. Define sexual misconduct as causing harm to oneself or others through your sexual conduct. ● Right livelihood: “One should acquire it (our livelihood) only by legal means, not illegally; one acquire it peacefully, without coercion or violence; one should acquire it honestly, not by trickery or deceit; and one should acquire it in which which do not entail harm and suffering for others” ● Remember, we don’t want to get critical of ourselves when we fall into our old patterns. Any sort of change takes time. Rather than judge yourself, you can allow yourself to feel those reverberations in your body and mind.

8:10 - 8:25 15 Rest of the Path: wisdom & concentration series Tara ● Wise view: knowledge of four noble truths; understanding dukkha arises from one’s reaction to changing conditions, and greater peace arises from equanimity, learning to ride the waves of fleeting experience ● Wise intention: lovingkindness, renunciation (simplicity), harmlessness - discuss non-greed and giving no one cause to fear you ● Wise effort (cultivating wholesome mental states, abandoning unwholesome) ● Wise mindfulness (four foundations; continuity; compassionate; aligned with other path factors) ● Wise concentration (stillness of the mind and intimacy with the object; many moments of mindfulness; arises over time from “training the puppy”; arises from letting go, rather than doing (practice as non-doing); if a dedicated practitioner wants to build very strong concentration, there are specific samatha practices for intensive practice)

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8:25 - 8:30 5 Q&A Both

8:30 - 8:45 15 Dyad - intentions moving forward Tara

8:45 - 9:00 15 Closing: resources (local sanghas, retreat centers, Mary other groups that teach classes, dharmaseed) + final dedication

Mindfulness for Athletes Instructors: Karen Williams and Robin Boudette

This 6-session course is geared towards current and former athletes, sports lovers, and people who are interested in cultivating mindfulness into their daily life. Each session includes a blend of meditation practices, movement practices, presentation and discussion of the principles of mindfulness and group sharing.

Suggested Readings: Phil Jackson, Sacred Hoops: Spiritual Lessons of a Hardwood Warrior 1995 George Mumford, The Mindful Athlete: Secrets to Pure Performance, 2015

Class 1: Intro to Mindfulness for Athletes Welcome and introduction of instructors including some aspect of personal story

What is mindfulness (brief) ● Ask and build on definition and connect to performance ● Build skills of focus, calm and confidence ● Fist exercise to demonstrate effects of auto pilot (ask participants to make a fist for 30 seconds. Then ask them to list the automatic reactions, like holding the breath and tensing other parts of the body)

Practice ● Movement into Body Scan (20-30 minutes)

Mindful Inquiry ● What’s here now? What did you notice? Did your mind wander? Were you able to bring it back? How might this be helpful in performance situation?

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Dharma Talk: 4 Foundations ● Introduce “bare attention” – read from Satipatthana Sutta and Bhikkhu Bodhi’s interpretation ● Introduce the idea of “seamlessness” in our culture, moments of transition, mindfulness of thoughts ● Discuss the difference between consciousness and mindfulness – in our daily lives ● Bring in work of George Mumford Relaxed receptivity. Eye of hurricane Be still and know Willing to make those around you better Allow game come to you.

Questions and Discussion Review homework Formal Practice: 10-30 minutes daily alternating mindful movement and body scan Informal Practice: chose one activity or exercise that you do each day, and do it mindfully

Close with brief sit and sharing merit: awareness of breath

Class 2 Wise Intention

Practice ● Movement into Body Scan

Mindful Inquiry ● First on today’s practice: What did you notice? ● Home practice How’s it going? Learnings, discoveries, challenges? Mindful activity, routine activity or sport Mindfulness showing up in your life?

Dharma Talk: Intention Wise Intention is the fundamental basis of a beautiful mind/heart and consequently a beautiful life. Every mind moment involves an intention. Each decision and every action is born of intention. Each movement, word and thought is preceded by a

CDL5—Summer 2016 Creating a Class Series 74 volitional impulse, frequently unnoticed. Just as drops of water eventually fill a bucket, so the accumulation of our intentional choices shapes our life.--Gina Sharpe ● Intention defined: mental and emotional energy directed towards a particular outcome ● Teachings: With our thoughts we make the world ● Intentions form the basis for determining how you meet each moment and are the pathway to living according to your values ● Intention creates results ● Connecting with your intentions

Guided group reflection What brings you here? What is your intention with mindfulness and your sport? Dyads then large group discussion Write intention on index card

Questions and Discussion

Review homework Formal Practice: 10-30 minutes daily alternating mindful movement and body scan Informal Practice: chose another activity or exercise that you do each day, and do it mindfully Review your intention during the week

Closing with Brief sit and sharing merit

Class 3 : Wise Effort, Playing Smart

Practice Walking Practice Sitting Practice: Awareness of breath, sensations, thoughts, emotions

Mindful Inquiry ● first on today’s practice: What did you notice? ● Home practice How’s it going? Learnings, discoveries, challenges? Mindful activity Mindfulness showing up in your life?

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Dharma Talk: Wise Effort ● What is wise effort? How can it support your performance ● Wise effort and its relationship to patience ● Using wise effort to prevent and work through unwholesome states: greed, hatred and delusion – to take our play to the next level ● Energy/viriya - the power to do and let go ● Relate to playing the game – letting the ego go and team building ● Relate to playing the game – working with our edge and where we are stuck, over training/ under training

Questions and Discussion

Review homework Formal Practice: 10-30 minutes daily alternating mindful movement and awareness of breath Informal Practice: chose another activity or exercise that you do each day, and do it mindfully, check in with your effort Review your intention during the week Closing with Brief sit and sharing merit

Closing and Sharing of Merit

Class 4 Wise Speech

Practice ● Awareness of breath and then to awareness of thoughts, counting, labeling; into choiceless awareness

Mindful Inquiry ● first on today’s practice: What did you notice? How did you work with thoughts? ● Home practice How’s it going? Learnings, discoveries, challenges? Mindful activity Mindfulness showing up in your life?

Dharma talk: Wise Speech ● Elements of wise speech: timely, beneficial, spoken kindly, true, gentle ● Wise speech is also about silence: getting “gappy” (Pema Chodron), listening to what isn’t said

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● Relate to playing the game – how one leads a team of players, workers, activists and ● Relate to playing the game – doubt & self doubt and how we speak to ourselves

Journal writing ● how do you talk to yourself, your teammates? ● Rate your own self talk, before competing, during, critical moments ● Reflect on how you speak to teammates ● What did you learn in this exercise? ● What’s ideal for your self talk and with teammates

Questions and Discussion

Review homework Formal Practice: 10-30 minutes daily alternating mindful movement and body scan Informal Practice: check in with your self talk and how you talk to teammates; see if you can bring in what your learned, inclining towards wise speech Review your intention during the week Closing with Brief sit and sharing merit

Class 5 : Wise Action, Living wholeheartedly

Practice ● Yoga/ Pilates - bring in a teacher ● Short Sitting

Mindful Inquiry ● First on today’s practice: What did you notice? ● Home practice How’s it going? Learnings, discoveries, challenges? Mindful activity, working with intention, wise speech Mindfulness showing up in your life?

Dharma Talk: Wise Action ● What is Wise Action?

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● What principles and beliefs do we live by and how do they guide our life/ performance ● Building an awareness of: how you nourish yourself, how you pace yourself, how you treat others and how you know our limitations ● End with the interconnectedness of life

Questions and Discussion

Review homework Formal Practice: 10-30 minutes daily alternating mindful movement and body scan Informal Practice: bring it all together: chose another activity or exercise that you do each day, and do it mindfully; check in with wise speech, effort Review your intention during the week

Closing and Sharing of Merit

Class 6: Closing Session: The real practice is how you live your life The last session will be a half-day retreat.

● Body Scan into Sitting ● Walking - Circle with bell to pause ● Sitting: choiceless awareness

Mindful Inquiry ● First on today’s practice: What did you notice? ● Home practice How’s it going? Learnings, discoveries, challenges? Mindful activity, speech, effort, intentions Mindfulness showing up in your life, your sport?

Dharma Discussion: Integrating mindfulness into your life ● Between Robin and Karen - group asks questions. ○ The story of 2 wolves

Guided Reflection Think back to why you came. What, if anything, to you learn, get? What’s one reason to continue to practice? What inspires you to practice

Closing circle ● Review the intentions set during the 2nd class

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● One reason to continue with the practice, set new intention

Closing and Sharing of Merit

Mindfulness for Everyone Class Series Michael Malotte

I had already begun preparing for this class series before the related CDL5 homework was assigned. This class series, Mindfulness for Everyone, was first presented in May and June, 2016 to about 20 students. The second offering of this series is currently underway, with a third session planned for the fall/winter. The target audience are those interested in beginning a mindfulness meditation practice but not necessarily Buddhism as a religion, especially those with a history of religious injury.

I began with the curriculum presented in the book, A Clinician’s Guide to Teaching Mindfulness, by Wolf and Serpa, then modified it and spiced it up with my own material, poems, stories, videos etc. I am deeply indebted to the authors of this book and grateful for the jump-start their book afforded this class series. If you are interested in presenting a mainstream mindfulness class series I highly recommend this book. You will find in it a wealth of helpful information.

Outreach for this class was done through our local sangha, the White Heron Sangha, in San Luis Obispo, California.

I’ve also started a companion MFE sitting group that mees weekly to support the ongoing mindfulness practice of those who take the class.

I. Welcome/registration emails were sent out to those who registered. A one week pre class email was sent out with information related to the class. II. Session 1. In this session we introduced the concept and practice of mindfulness. I used Joseph Goldstein’s definitions as seen on a video to the MBSR community, among other teacher’s definitions. In this session we set the ground rules for the class, did an introductory grounding meditation, a body scan and practiced eating meditation at various times in the session. Before ending class we talked about the importance of regular practice at home. A follow up email recapping the class was then sent out. III. Session 2. In this session we talk about the importance of being in the present moment. I read an excerpt from a book by Ulla Lindquist regarding her experience dealing with a terminal illness and learning to be in the present moment. We watched a video called “Live Fully Now” with the voice and words of Allan Watts. We had a small group CDL5—Summer 2016 Creating a Class Series 79

discussion emphasizing the skills of mindful listening and speaking. We also did a body scan at the beginning of the session and a mindfulness of breathing meditation near the end. At the end of the breathing mediation we played a recording of David Whyte reading his poem “Enough.” The informal practice of the 3Ps was introduced. Again, at the end of the session, the importance of daily formal and informal practice was emphasized. A follow up email was again sent after this class. IV. Session 3 was about the “observation power of the mind” aspect of mindfulness. I also summarized Kelly McGonigal’s work from her book “The Upside of Stress.” We introduced walking mediation and a mindfulness of sound meditation. We also discussed the option of “labeling” (noting) in meditation practice. There was plenty of time in this session for discussion. A summary email was sent out after class. V. In session 4 we introduced and practiced Loving Kindness meditation and played the Happify video on the “Two Wolves.” A mindfulness of breathing meditation was done. This ended with the poem Saint Francis and the Sow by Galway Kinnell. We also talked about compassion in this session and played a video on this subject from the Cleveland Clinic. An informal practice called a connecting practice was introduced. There was time for discussion. A follow up email was sent after class. VI. In session 5 we combined walking meditation with loving kindness meditation then had a silent transition to a mindfulness of breathing meditation. The theme for this session was “Don’t shoot the second arrow.” A Huffington Post article on this was used. In this way the four noble truths were introduced in mainstream language. We did a guided meditation exploring pleasant, unpleasant and neutral. The video “The Chinese Farmer Who’s Horse Ran Away (Alan Watts) was shown. There was time for discussion and wrap up. Rumi’s poem “The Guest House” was read at the end of class. Again, a follow up email was sent. VII. The last session again included walking meditation with loving kindness then a quiet transition to sitting meditation. The theme was how to continue a mindfulness practice. We watched the video “What is Water” by David Foster Wallace. We introduced mindfulness of breathing with spaciousness using a guided meditation of Oren Sofer’s found on Insight Timer. We closed the class series with a focus on gratitude and extending the practice to benefit all those in our lives. A summary email of this class was then sent out.

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Navigating our Troubled World: Wise View in Action Teaching Team: Janka Livoncova and Yong Oh

Course: 4-Week Series: Meeting 2.5 hrs each class Description: Though there has always been conflict, turmoil and uncertainty throughout our history, these days the magnitude of our extreme circumstances seem especially intense. Insight Meditation provides us a practice with which we can begin to gain perspective into our stress and suffering. Wise view can be cultivated through insight into the 3 characteristics of existence: the insight around dukkha (unsatisfactoriness), anicca (change), and anatta (not-self). In this class, we will explore how our contemplation of these 3 characteristics can help us see more clearly what is going on in the world and how we can more skillfully deal with and understand our stress.

The Buddha taught: Sabbe saṅkhārā dukkhā - all saṅkhāras (conditioned things) are unsatisfactory Sabbe saṅkhārā aniccā - all saṅkhāras (conditioned things) are impermanent Sabbe dhammā anattā - all dhammas (conditioned or unconditioned things) are not self

Class 1: The Truth of Dukkha Class 2: The Truth of Impermanence Class 3: The Truth of Not-Self Class 4: Integrating the 3 Characteristics into Daily Practice

Schedule Format for Each Class: 1. Guided meditation ending with/reflection on the class theme - inquiring into one’s personal experience 2. Personal Process - reflection and writing 3. Group Process & sharing 4. Buddha's Teachings on the theme 5. Guided meditation ending with/reflection on the class theme - inquiring into one’s communal & relational experience 6. Personal process - reflecting and writing down 7. Group Process & sharing 8. Buddha teachings on the theme in relational context: communal and social 9. Homework suggestions and closing circle

Suttas resources: Satipaṭṭhāna Sutta: Refrain & Mindulness of the Dhammas

Anatta Anattalakkhaṇa Sutta SN 22.59

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Girimānanda Sutta AN 10.60 And what Ananda is contemplation of anatta? Herein, Ananda, a monk having gone to the forest or to the foot of a tree or to a lonely place contemplates thus: 'The eye is not the self; visible objects are not the self; the ear is not the self; sounds are not the self; the nose is not the self; smells are not the self; the tongue is not the self; tastes are not the self; the body is not the self; bodily contacts (tangible objects) are not the self; the mind is not the self; mental objects are not the self.' Thus he dwells contemplating not self in these internal and external bases. This, Ananda, is called contemplation of anatta.

Sutta Nikaya 22.45; III 44-45 The five aggregates, monks, are anicca, impermanent; whatever is impermanent, that is dukkha, unsatisfactory; whatever is dukkha, that is without self. What is without self, that is not mine, that I am not, that is not my self. Thus should it be seen by perfect wisdom as it really is. Who sees by perfect wisdom, as it really is, his mind, not grasping, is detached from taints; he is liberated.

Anicca Girimānanda Sutta AN 10.60 And what, Ananda, is contemplation of impermanence? Herein, Ananda, a monk having gone to the forest or to the foot of a tree or to an empty house (lonely place) contemplates thus: 'Matter (visible objects) is impermanent; feeling or sensation is impermanent; perception is impermanent; formations are impermanent; consciousness is impermanent. Thus he dwells contemplating impermanence in these five aggregates.' This, Ananda, is called contemplation of impermanence.

Vāsijaṭopama Sutta 60SN 22.102 The perceiving of impermanence, bhikkhus, developed and frequently practiced, removes all sensual passion, removes all passion for material existence, removes all passion for becoming, removes all ignorance, removes and abolishes all conceit of "I am." Just as in the autumn a farmer, plowing with a large plow, cuts through all the spreading rootlets as he plows; in the same way, bhikkhus, the perceiving of impermanence, developed and frequently practiced, removes all sensual passion... removes and abolishes all conceit of "I am."

Assutavā Sutta SN 12.61 It would be better, bhikkhus, if an uninstructed ordinary person regarded this body, made of the four great elements, as himself rather than the mind. For what reason? This body is seen to continue for a year, for two years, five years, ten years, twenty years, fifty years, a hundred years, and even more. But of that which is called mind, is called thought, is called consciousness, one moment arises and ceases as another continually both day and night.

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Dukkha Dukkha Sutta SN 38.14 There are these three forms of stressfulness, my friend: the stressfulness of pain, the stressfulness of fabrication, the stressfulness of change. These are the three forms of stressfulness. But is there a path, is there a practice for the full comprehension of these forms of stressfulness? Yes, there is a path, there is a practice for the full comprehension of these forms of stressfulness. Then what is the path, what is the practice for the full comprehension of these forms of stressfulness? Precisely this Noble Eightfold Path, my friend — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the path, this is the practice for the full comprehension of these forms of stressfulness.

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Ronya Banks Agenda for a 5-week Class Series – to be led this October/November Each class is 2 hours long. I collaborated with Kate Freeman – a woman I trained on my sangha leadership team.

Class 1 – Five Hindrances

Welcome • A little about my background working with the hindrances. • Setting sharing/communication guidelines. • Time for sharing/why people are taking this class? Class One focused in particular on: Tanha – Craving, Sensual desire, which is a form of greed, what it is, how to recognize and work with it • Hindrances: kilesas; in Buddhism, are negative mental states or “Habits of Mind” that cloud the mind and manifest in unwholesome actions. • Also referred to as: afflictions, defilements, destructive emotions, disturbing emotions, negative emotions, mind poisons, fetters • They are like weather patterns (clouds) that cover the blue sky, can’t see the sky clearly • These five hindrances are not just disruptive to meditation, they are also the root cause of most psychological problems as well, thus coming to terms with them is to our advantage • Buddha's doctrine – highest goals is to develop unshakable deliverance of the mind: the cleansing of the mind of all defilements that mar its purity; the removing of all obstacles that bar its progress • 1st Noble Truth, truth of suffering <5-minute Break> • If we want to put a stop to suffering, we have to stop it where it begins, with its causes. Tanha – Craving, Sensual desire, which is a form of greed, wanting, desiring, clinging, attachment, craving, greed, thirst Taṇhā is the craving to hold onto pleasurable experiences. • Buddha: craving as “being entangled” as in a tangle in a network of bamboo thicket branches • Getting free from craving is like disentangling this tangle. • Nothing wrong with wanting – wholesome, motivational. • Problem is not seeing the desire/craving for what it is – buy into an unwholesome desire - think it is real, feed it and give it energy. • Craving and clinging that leads to suffering, discontent, disappointment, sadness, depression, confusion, angst, and on and on.

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• Problem: We are wired for desiring pleasure – hot spots in the brain that get triggered, pleasure chemicals in the brain get released, neurotransmitters dopamine and serotonin • Our culture doesn't attach a moral judgment to desire. On the contrary, desire in the romantic sense is celebrated in music, art and literature. • A desire for material possessions also is encouraged, and not just through advertising. People who have earned wealth and the possessions that go with it are held up as role models.

Ajahn Sucitto states: Taṇnhā, meaning "thirst," is not a chosen kind of desire, it's a reflex. It's the desire to pull something in and feed on it, the desire that's never satisfied because it just shifts from one sense base to another, from one emotional need to the next, from one sense of achievement to another goal. It's the desire that comes from a black hole of need, however small and manageable that need is. • This uncontrolled instinct – out of control • Instinct is hardwired in our brains- to seek pleasure - source of our suffering • Ex of a dog outside, hungry for and led by different sounds, scents-easily distracted. • Craving has the control. The untrained mind is at the mercy of this craving.

Simile If there is water in a pot mixed with red, yellow, blue or orange color, a man with a normal faculty of sight, looking into it, could not properly recognize and see the image of his own face. In the same way, when one's mind is possessed by sensual desire, overpowered by sensual desire, one cannot properly see the escape from sensual desire which has arisen; then one does not properly understand and see one's own welfare, nor that of another. • We crave something, then get it…this leads to Clinging and attachment to that new thing. We hold on, or try to, keep it from changing, and its in that clinging that creates so many additional problem for ourselves • Read The Dhammapada p563 (335 & 36) Three Categories of Craving 1. The first is sensual desire. Craving for Sense Pleasures. (kāma-tanhā) • Craving and attachment can be open and obvious as we see in drug and food addiction • Others thirst for sensual desires: possessions, home, sex, drink, touch • Ex: I had a 6-month stint of being secretly addicted to McDonalds strawberry milkshakes

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• 6 kinds of craving: visible objects, sounds, odors, tastes, bodily impressions, mental impressions 2. The second is our thirst for existence itself. Craving for Being. (bhava- tanhā) • We don’t want to die. • Clinging to the sense of self and who and what we think we are. • Attachment to ideas and perceptions about ourselves leads to disappointment, conflict with others, and internal agitation. • Ex: I was attached to the identity of being an “honest” person. Anytime someone questioned my motives or insinuated I was not being honest, and I got upset. 3. The third is the thirst for non-existence, extinction. (vibhava-tanhā) • We want a break from life – Ex: wanting to sleep and couldn’t • Hermits/people who stay at home with social anxiety might be beset by this craving. • To be released from the world of pain and stress. • This desire shows up often on retreat when you are eager for the retreat to end • World News - Wanting this life experience to be over – I want out, done, finished. Craving/Desire is the leaning forward, leads us toward, can’t get relief until it is quenched. • A lot of future thinking, leads to heavy craving • Craving Desires motivate us to take action to quench our thirst – often unskillful, not mindful, • Like we are drugged – out of control, in a dazed stupor to satisfy our thirst. • Buddhist symbol: hungry ghost, starving ghost, pinhole mouth, can’t satiate hunger • Not present, very painful place to be, led by the nose by our craving. • We cannot satisfy craving by fulfilling it. Instead, that strengthens the craving, feeds it for future craving. Desire sex, have sex, feels great! want more sex, have sex, feels great! want more sex We desire so much that it is important to realize the things we yearn for and push away. • It is important to know these cravings that arise in our hearts and minds, because without realizing them and their power, “we get caught up in longing and loathing–desiring some things to come (or stay) and others to go.” What to do? Step One – Recognize an unwholesome desire, want, thirst

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Step Two – Abandon the desire: A certain momentum of persistence, as right exertion, is needed so that one will make the effort to abandon the hindrance as soon as one is aware that it has arisen and before it grows into anything stronger. • Everytime we give into a desire, we are strengthening this “desiring” mind habit pattern Regard desire as a simple mental quality in and of itself. One can then engage in simply observing the coming and going of the hindrances as one tries to bring the mind to concentration. Step Three. Persistent Desire: study & investigate -get to know your desire, want, thirst intimately. Mindfulness is needed so that one can be alert to the arising of the hindrances • We get to see these cravings/tendencies/patterns clearly, Guided Mindfulness Meditation • Strong wanting can be quelled by deep concentration practice temporarily • If wanting/desire arises, see it as it is • Note “wanting”, “desiring” or “craving” • Let the desire go, bringing your awareness back to your breath • If it keeps arising, investigate further • What is this? – craving, thirst, wanting, clinging, attachment???? • Notice the “I” that is always wanting to be satisfied, the “self-making” aspect • How strong is the thirst – scale from 0-10? • How much stress/suffering/dukkha is this craving evoking? • Where is this wanting manifesting in my body? • What are the physical sensations related to this craving? • As we watch the craving, is it changing? Increasing, staying same, decreasing? • What emotions are related to this desire? • Any emotions underneath this desire, under that? • Ask yourself, what is hiding behind this desire? • If this desire becomes overwhelming, go back to your object and focus hard on it, • Or, find a calm and pleasant place in your experience and focus on that, Journal about your meditation results Obviously, our goal is to be with the craving without acting on it. • Drop the “I”? • When we are attached to the sense of self – “I”, we create a dual split, between the craving and the one – the self who satisfies it. Reality – no “I” to satisfy. CDL5—Summer 2016 Creating a Class Series 87

• Important to see the desire as separate from the “object” it wants • What is your subconscious trying to avoid dealing with? • Key tool: See how the craving changes and eventually subsides, is impermanent. • Gain experience recognizing and being with craving without acting on it. • Less fear, more control. We are no longer led around by the nose by our cravings. • Gain confidence in dealing with cravings as they arise, Desire is is overwhelming, we can: 1. Replacing the unskillful thoughts with skillful ones, Ex: Replace unwholesome desire with a wholesome desire. 2. Contemplate the drawbacks of the unskillful thoughts until one feel repulsed by them-so as to escape from the power of any hindrances that have overcome the mind. Examples of the first method include focusing on the unattractive side of any sensual object to which one may be attracted • Ex: If sexual desire: The body impurities meditation: focus on the blood, puss, urine, feces, mucus, bad breath, etc. • Have to see the danger in following the hindrance 3. Ignoring them and forcefully cutting them off 4. Get support. 5. Make valuable changes in your lifestyle. 6. Following the Precepts, moral ethical rules – follow them 7. Stop deliberately seeking out excessive sense stimulation, 8. being patient with oneself and 9. spending time in silence, 10. Be kind to yourself ALWAYS, when successful or if you have setbacks By gaining wisdom into the three characteristics, of dukkha, annica (impermanence), and annata (no self), cravings no longer have control over us, instead they are sensations/desires that arise and pass away, not satisfying, temporary, independent of a self • Read quote from “Teachings of The Buddha” – Pg 34, Crossing the Stream What people found valuable from today’s class

Class #2 – Aversion-Anger-Ill Will Hindrance Go over people’s questions and comments of working with Craving/Greed/Desire this past week. • Reminder - the five hindrances are negative states of mind or Disruptions of the mind that occur during practice that block our experience to our mind/heart. • The Buddha taught if not understood, or seen clearly would impede your progress towards gaining wisdom and, ultimately awakening.

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• What is exciting is that we can actually use the hindrances as fodder for gaining more wisdom and awakening. So, what are these A little on the Buddha and his working with the hindrances in reference to Mara. • Anytime you are lost in your meditation practice, or a negative state, one or more of the five hindrances are at play. • This class series is focused on the hindrances, what they are, how we can identify them in our minds, and how to see them or work with them skillfully. Today’s focus: Aversion, Ill Will, and anger • Aversion: Is at the root of this hindrance • Aversion has the energetic response of pushing away, getting rid of, not wanting. • Extreme aversion can result can repulsion, revulsion or disgust, ill will, anger, hatred, rage, fury, wrath, violent behavior. Important, our brains are hard-wired for aversion – to avoid threats and escape or resist anything that we find unpleasant – potentially threatens our survival. • This hardwiring keeps us alive; we pull our hand from a hot burner; we come out of the freezing cold when it gets too uncomfortable; • Aversion is good at saving our lives – survival, but not very helpful at living a modern spiritual life – co-existing with others. • We tend to resist anything we find unpleasant. Ex: Morning meditation, people complaining room is too cold or too hot • Sitting in meditation, uncomfortable – directly experience aversion. No one has been permanently injured by meditation postures, but we act like we’re going to die • Most all people naturally respond to real life threats with the fight, flight, or freeze aversion response – like ducking when something flying at your face, or pulling away from pain • Based on our genetic makeup, experiences, conditioning, we each have unique aversion responses to certain stimuli. Ex: Some people are more prone to loud noises, cold, rap music, tailgaters, loud voices, certain kinds of people • CRITICAL – to know your see your aversive tendencies clearly! • We think it is the other person, or the situation causing the aversion, but it is actually – us! • Evidenced by others not having our same aversion tendencies Aversion Handout – 5 minutes for each to fill out Share with another – Your process of working with the handout • Has being aversive ever gotten rid of the aversion? • No! Every time we feel strong aversion, we are feeding the mind habit pattern to be aversive. • Key with aversion is to stop resisting it, open up to it, which goes against our natural tendencies.

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• We want to practice being with resistance, not resisting the resistance. • Have resistance, resist the resistance, get frustrated with others for causing the resistance, maybe judge or get frustrated with ourselves for resisting, it is just a big painful loop – really clouds the mind, closes the heart, and tightens up the body. Aversion Guided Meditation Close your eyes and assume the meditation posture. – as straight a back as possible. • During this meditation, do not move. • Of course your body will be moving naturally from breathing, but other than that, try not to move one single muscle. • If you have an itch, do NOT scratch it, • If you feel any discomfort and want to reposition yourself, do not do so • Bring your awareness to your breath, breathing in, out. • How are you experiencing your breath? Is there peace and calmness or some discomfort? • If there is any strong discomfort or aversion in this moment, try not to resist it • Instead stay with your discomfort, allow yourself to fully feel the aversion • Find something in your experience that you might have some resistance or aversion to. • What is it? Where is it located in your body? What physical sensations do you feel related to this aversion? • Do your best to relax into these sensations? • Become really curious about how aversion is manifesting? • If it gets overwhelming, take a few deep breaths and open up a little bit more to how you’re feeling • Name the emotions, How does your emotional body/heart feel? If tight, see if you can relax your emotional body. • How does your mind feel? What kind of thoughts is your mind thinking? If the mind is telling you a story, or urging you to get away, see if you can stop listening to your mind’s chatter, tell it you’re being curious about this right now, and go back to sensations. • At any point if your experience becomes too overwhelming to bear, you can move or better yet, find a pleasant place on your body and focus on how good it feels, before going back to exploring the aversion. • When the aversion disappears – which it eventually will, go back to your breath or object of meditaion. Learning to be with aversion is crucial for being free. It has helped me better handle: • Being sick or being in pain, usually the resistance to the pain that causes the majority of the pain, • Being patient with myself and others, • Not reacting negatively on others. Q&A’s

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When ill will is present in him, the monk knows, "There is ill-will in me," or when ill-will is absent he knows, "There is no ill-will in me." He knows how the arising of non-arisen ill-will comes to be; he knows how the rejection of the arisen ill-will comes to be; and he knows how the non-arising in the future of the rejected ill-will comes to be. Satipatanna Sutta Anger: there is a tendency within the new-age community to deny and avoid anger. We are supposed to be Happy all of the time, and only positive emotions are allowed. Any negative emotion must be erased, avoided and gotten rid of. • The Buddha said that even if a person was attacking you and tearing you limb from limb, expressing animosity towards this person would not be following my teachings. • However much we value loving kindness, we Buddhists are still human beings, and sometimes we feel angry. • Anger is just extreme aversion. • The key with anger, like aversion, is to NOT act on it, yet not to resist it, but be honest about it, open up to it, explore it, and it will dissipate eventually. Gain wisdom in the longrun. • Giving in to the impulses of anger, allowing anger to hook us and jerk us around, this is not skillful. • On the other hand, it takes courage to acknowledge the fear, greed, and selfishness in which our anger usually is rooted. • It also takes discipline to meditate in the flames of anger. • One of the most difficult hindrances to work with – if you are on a spiritual path…… • You can experience anger, towards ourselves, a present object, past object, object faraway, or even imagined objects or situations. • Can get caught in this state for a long time if you keep feeding it with stories. • Accompanied by a lot of resistance and dislike with a desire to push away or even feed! Ill will refers to the desire to punish, hurt or destroy. • It includes sheer hatred of a person, or even a situation, and • it can generate so much energy that it is both seductive and addictive. • At the time, it always appears justified for such is its power that it easily corrupts our ability to judge fairly. • This also includes ill will towards oneself, otherwise known as guilt, which denies oneself any possibility of happiness. • In meditation, ill will can appear as dislike towards the meditation object itself, rejecting it so that one's attention is forced to wander elsewhere. • Ill will is overcome by applying Metta, loving kindness. Short Metta Meditation Practice • When it is ill will towards a person, Metta teaches one to see more in that person than all they did to hurt you; Helps you understand why that person hurt you (often because they were hurting intensely themselves), and

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encourages one to put aside one's own pain to look with compassion on the other. • But if this is more than one can do, if you care about yourself, eventually you refuse to dwell in ill will to that person, so as to stop them from hurting you further through your memories. • Ill will towards oneself, Metta sees more than one's own faults, can understand one's own faults, and finds the courage to forgive them, learn from their lesson and let them go. • Then, if it is ill will towards the mediation object (often the reason why a meditator cannot find peace) Metta embraces the meditation object with care and delight. • For example, just as a mother has a natural Metta towards her child, so a meditator can look on their breath, say, with the very same quality of caring attention. Then it will be just as unlikely to lose the breath through forgetfulness as it is unlikely for a mother to forget her baby in the shopping mall, and it would be just as improbable to drop the breath for some distracting thought as it is for a distracted mother to drop her baby! • When ill will is overcome, it allows lasting relationships with other people, with oneself and, in meditation, a lasting, enjoyable relationship with the meditation object, one that can mature into the full embrace of absorption. • How to Work Skillfully with Anger/Ill-Will 1. First, Recognize the Anger/Ill- Will/: it is often experienced in the body as a burning, hot, tight, contracted quality that cannot be ignored. • Admit You Are AngryThis may sound silly, but how many times have you met someone who clearly was angry, but who insisted he was not? For some reason, some people resist admitting to themselves that they are angry. This is not skillful. You can’t very well deal with something that you won’t admit is there. • Do your best to not get hooked into and participate with the stories the mind has concocted - the internal chatter of other-blame (he-said/she-said game) and self-blame. 2. Let it go. Sometimes you can just let it go and it will be gone. Ex: Trudy Goodman told me to let it go • See anger as a habitual tendency of the mind –conditioned by our experiences, perhaps families, communities, experi. • Sit still with the heat and tension of anger. • Buddhism teaches mindfulness. When an unpleasant emotion or thought arises, do not suppress it, run away from it, or deny it. Instead, observe it and fully acknowledge it. Being deeply honest. Embrace the anger and bring mindfulness to the anger • Seductive quality to Anger? Drama? You can get a lot of juice/adrenaline/excitement from being angry. • Feel empowered by your indignation.

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• Habit of being the Victim can feed a helpless identity. • Read Thich Nhat Hanh – Anger, pg 187 Examine Yourself - What Makes You Angry? Buddhism teaches us that anger is created by mind.. • Anger challenges us to look deeply into ourselves. • Most of the time, anger is self-defensive. It arises from unresolved fears or when our ego-buttons are pushed. • Know your hot-buttons. Ask yourself, how may I be projecting? If it is overwhelming, and you are caught like crazy – Concentration practice, or Metta Practice: Especially for yourself, first • Sit in the fire of the emotion, leaving stories behind • Treat yourself with the tenderness you’d treat a newborn animal or small child • Remind yourself of impermanence – it will pass….. if not fed-resisted. – everything is arising and passing away. Guilt is a form of anger - anger turned inside out – stop the Self-Beatup. Don’t beat yourself for beating yourself up. • Ill Will can manifest as jealousy – not being happy for someone elses good fortune. • Remember, sometimes anger, animosity, aversion, etc is an indication that you are in an untenable or unhealthy situation that you may need to remove yourself from – Don’t become a Buddhist doormat! • Stay with your practice and eventually you will gain helpful insights that help you see through the ignorance/delusions that your mind has made up and see clearly the suffering of yourself and others and anger/aversion, etc will be replaced by compassion. • Read Thich Nhat Hanh – Anger, pg 90 Takeaways from today’s session Class 3 The Hindrance of Sloth and Torpor - thīna middha • Lately, with the cold and it’s getting darker…..tiredness, laziness has been creeping in • Mindfulness practice, discern how much of this is normal change of season, cold & How much is sloth & torpor • Today explore Sloth & Torpor, what it is, how it manifests, how to work with it skillfully. Sloth and torpor 1 of the five hindrances- psychological forces that obscure the natural luminosity and healthy functioning of the mind. • Because they hinder attention, it is important for people practicing mindfulness to become wise about them. • Sloth and torpor are forces in the mind that drain vitality and limit effort.

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• Sloth (thīna) manifests as a physical absence of vitality. The body may feel heavy, lethargic, weary, or weak. It may be difficult to keep the body erect when meditating. The three-toed sloth is an animal that will hang by its feet upside down for hours and hours. I’ve read that you can shoot a gun right by it’s the head of a sloth and it won’t even turn its head. Then, after a long time, it might make its way down the tree and have a little nibble on something, then go back up and just hang there. • Torpor (middha) is a mental lack of energy. The mind may be dull, cloudy, or weary. It easily drifts in thought. • Being caught in sloth or torpor can resemble slogging through deep mud. When this hindrance is strong, there is not even enough mindfulness to know we’ve fallen in. • Sloth & Torpor can be exemplified as laziness, tiredness, overwhelmed, avoiding, procrastinating, indifference, spaciness, fantacizing. • During meditation, S&T can be deceivingly pleasant, get into that dull, spacey, peaceful, almost asleep place – not helpful • Focus on during meditation, but sloth & torpor shows up during daily life, too. Can use these skills anytime. • There is a distinction between laziness, sluggishness and relaxed spaciousness, or emptiness 3 Kinds of Laziness – Taught by Buddha 1. Lack of willingness to do things. This is the laziness that surfaces as procrastination. 2. The second sort of laziness is limiting beliefs. When you stay stuck in “I can’t,” it’s actually a form a laziness. This is a soul-deadening apathy that says “what’s the use?” or “what’s the point?” Other evaluations that drain energy are well-honed defeatist stories about how “It’s too hard,” or “It’s too dangerous.” Learning to mindfully watch our thoughts instead of actively participating in them can effectively stop them from draining our energy. 3. And then there’s the trickiest form of laziness: busyness. Busyness is the laziness of constant doing which distracts you from yourself. Fleeing from silence, rushing away from any form of stillness. You’re NOT willing to be alone with yourself • Accustomed to stimulation of constant desire and aversion, some people become tired or deflated when these stimuli absent. • After meditation has calmed the mental activity of wanting and averting, sloth and torpor may be the hindrance that needs to be. Mindfulness is an antidote to all three forms of laziness. • When you are mindful, you can spot the tendency to procrastinate and make a more conscious decision about doing or not doing. • When you are mindful, you can observe the excuses that show up to detain you recognize them as simply “thoughts.”

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• Use Mindfulness to balance to incessant busyness, where you can step into stillness at any time. By learning to be still, you gain great freedom • Distinction between genuine tiredness from lack of sleep, and sloth & torpor • I had found that I do not need as much sleep as I used to think I needed. The body goes through ups and downs/changes Guided Meditation: • Read an inspiring passage, or state or highest aspiration. • Follow your object of meditation (breath, abdomen, body, etc). • If you start to feel spacey, lazy, or tired, taking a few deep breaths - may be enough to energize you. • If the tiredness, spaciness or laziness persist, imaging breathing in energy, and breathing out tiredness for a few breaths. • If you like to note, note “energy in” on the in-breath, and “letting go” on the outbreath. • If you start to feel drowsy, do not fall in the trap of telling yourself how tired you feel. Don’t pursue this line of thinking. • If there is a part of you that feels bored or sluggish, try changing your attitude. Bring more interest and curiosity to your breath, to this moment. • Resolve decisively, “I’ll sit through this and I won’t give in to sloth and torpor” • Bring extra attention to the beginning of each in-breath (not the ending of the out-breath). • Choose to up your effort. • Increase your curiosity • Add more objects to your awareness. If following your breath: Beginning of in-breath, middle of in-breath, ending of in-breath, pausing, beginning of out- breath, middle of out-breath, ending of out-breath. If abdomen is your object, add sitting touching, as in “rising, falling, sitting, touching? When you note “sitting,” you shift your awareness to the sensations of the entire body in the sitting posture. Noting “touching,” you focus on the touch sensations at one or more small areas, about the size of a quarter. The buttocks arc convenient. • The heavier the state of sloth, the more touch points you should include, up to a maximum of six or so. When you have run through the course of touch points, return attention to your abdomen and repeat the series of notes from the beginning. This change of strategy can be quite effective; but it is not infallible. • Energetic Noting: dark, heavy, pressing, fading, dropping, slouching, etc • Raise your chin up a tad. • Straighten your posture. • Open your eyes, and look up is significant • attend to the perception of light, resolve on the perception of daytime, you may notice that some parts of your experience are brighter than others

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• Sit on the edge of your chair or Stand up Explore the tiredness, laziness • How is the tiredness manifesting in your body, what sensations are related. • If you are really tired, see if you can be present for the next drop of your head. • "But if by doing this you don't shake off your drowsiness, then recall to your awareness the Dhamma as you have heard & memorized it, re-examine it & ponder it over in your mind. Reflect on the Buddhist teachings or other spiritual teachings you find inspiring You can even imagine that you’re explaining the teachings to a friend. • Reflect on inspiring passages you remember or have learned by heart, trying to fathom their deepest meanings. • Reflect on the Buddha, dhamma, sangha • "But if by doing this you don't shake off your drowsiness, then pull both your earlobes and rub your limbs with your hands. • End of guided meditation During daily life. • A great way to combat S&T is to get extra physical stimulation, which gets the blood flowing, and which encourages the release of endorphins. The most useful form of stimulation I’ve found are yoga stretches, or taking a walk. • Water in the face or a shower gives us a creative shock to the system. The presence of sloth and torpor does not mean that energy is not available. It means we are not accessing it. • With a change in conditions, energy may reappear in a moment. This can be seen clearly in young children who switch from being “tired” (while shopping, for instance) to being energetic (about an offer of ice cream, for instance) in a matter of seconds. • The energy level depends on whether they evaluate the situation as boring or exciting. • Drop limiting beliefs and stories. If you have the belief – I usually feel tired this time of day, see if you can decide that energy is available at all times. Do not surrender to thoughts like, “I’m so sleepy. It’s not doing me any good just to sit here in a daze. May be I’ll lie down for a minute and gather my energy.” • Another occasion to change one’s attitude is when meditation practice becomes quite easy and smooth. Tend to drop effort. Ex: When you have more or less mastered following the rise and fall of the abdomen, and not much effort is needed to observe it well. It is quite natural to relax, sit back and watch the movement very coolly. Due to this relaxation of effort, sloth and torpor easily creep in. If this happens, you should either try to deepen your mindfulness, looking more carefully into the rise and fall, or else increase the number of objects of meditation. • "But if by doing this you don't shake off your drowsiness, then get up from your seat and, after washing your eyes out with water, look around in all directions and upward to the major stars & constellations. It's possible that by doing this you will shake off your drowsiness.

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• Also the suggestion of raising the head to look up is very helpful When we’re tired, we look down and the chin drops. When this happens, a chain reaction is kicked off: our visual field darkens, our breathing shifts to the abdomen, and our awareness typically moves downward in the body. Raising the chin can cause mental stimulation, and break this whole chain reaction. 1. Focus on light and develop a brightened mind. It's possible that by doing this you will shake off your drowsiness. If you have candles on your altar, then you can open your eyes and look at a candle. You can visualize light. You can imagine that you’re looking at a bright light. Or, if you relax and just notice your field of awareness, you may notice that some parts of your experience are brighter than others. You can pay attention to those in order to keep yourself alert. 2. "But if by doing this you don't shake off your drowsiness, then —set a distance to meditate walking back & forth, your senses inwardly immersed, your mind not straying outwards. It's possible that by doing this you will shake off your drowsiness. 3. "But if by doing this you don't shake off your drowsiness, then — reclining on your right side — take up the lion's posture, one foot placed on top of the other, mindful, alert, with your mind set on getting up. As soon as you wake up, get up quickly, with the thought, 'I won't stay indulging in the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness.' That is how you should train yourself. Finally, the Buddha recognized that sometimes you just need to take a nap! Exercise • Complete the Tired-Lazy Worksheet • Discuss with a partner Important to look at the emotions underlying sloth & torpor: • Mindfulness practice can help us understand how our evaluations and reactions lead to lethargy. We might notice the role resistance plays in the sinking of energy. • Shutting down energetically can be a strategy to prevent something from happening or from having to experience it. • Occasionally, falling asleep in meditation can be a deep, almost unconscious form of resistance. • It may even be a habit of avoidance: • Something difficult is starting to pop up like a physical sensation or an emotional state and we recoil into a cocoon so that we don't have to face it. • Investigate this unconscious resistance – ask it “what are you?”, “do you have a message for me”, “What do you want me to feel? Ex: On retreat, I kept falling asleep, inquired into it, and a deep well of sadness & disappointment that I wasn’t protected. • Weariness from chronic excitement and tension, especially when expressed through the muscles, can leave a person deeply exhausted. Because the adrenaline masks the weariness, people may not realize how deeply fatigued

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they are until they go on a meditation retreat. For such people, it can take a few days on retreat to recover sufficient energy for the practice. Ex: On retreat after moving my 3000 square ft home to a 1800 sq ft home. • When sloth and torpor appear in meditation, it is important to find ways to practice with the condition, not struggle against it. • It is especially important not to abandon a meditation session because of sloth and torpor. • Our energy level and effort naturally rise and fall, and this hindrance can be expected to appear sooner or later. • I can get rid of sloth & torpor by approaching it with curious investigation, exploring where and how the physical feelings of heaviness or dullness show themselves. One can become curious about how they manifest in the mind. • A traditional Buddhist approach is to reflect on death and dying. Done the right way, this can arouse energy and motivation. • Chronic sloth and torpor may represent a lack of meaning or purpose in life. • In this case, the antidote might involve taking time for deep inner reflection or thoughtful conversations with wise friends. • When sloth and torpor are present and energy is weak, we do the best we can. • When S&T is absent, energy will naturally be stronger. • Rather than berating yourself when you are tired or praising yourself when you are alert, just keep practicing. Certainly it will help reveal the precious beauty of your own mind. • Sometimes we get sleepy in practice because our aim is off—we're not focusing, for example, on just this one breath, but on this breath and the next fifty and our attention is too spread out, too diffuse. We need to sharpen. We need to coalesce. There are many more reasons as well. • Sometimes sleepiness on cushion happens because we are not sleeping at night – get a therapist to uncover what happened Life can be difficult – challenging • Avoid depression or difficulties – avoid into laziness escapism • Craving for fun/excitement, not get enough rest • Not feeling good enough, pushing too hard, our bodies/minds tell us by becoming exhausted, need to rest, • Can we stop avoiding and seeking? • All of these are part of our practice, can we see what is going on and bring compassion? Story about dealing with Sloth and torpor on retreat with famous monk. • Make the necessary adjustments to bring balance into our practice. • Use sloth & torpor to help us advance in our mindfulness practice. • Whenever I am feeling lazy about being conscious or sitting, I think of Dipa Ma – Sri Lankan woman who taught meditation, who was always telling her students – “Don’t be lazy”.

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• I was on a monthlong self-retreat once, and I called my teacher Pat Coffey, had done about 3 weeks and was thinking about quitting – he asked me what if this was the last chance I got to practice, or improve myself in this lifetime • What if this was your last opportunity to meditate and gain a little more freedom?

Class 4 Anxiety - Restlessness – Remorse Hindrance

Restlessness. Anxiety, nervousness, agitation, worry, regrets, remorse. • My history with anxiety • Understand that hindrances challenge us regularly…they don’t need to ruin our practices. • The wise way to overcome the hindrances is to understand them well • With skill, we can use them to strengthen, clarify, deepen our practices. • So we don’t judge them, try to kill or suppress them – that’s just more aversion. • Also, do not want to get caught up in them, stories and believe them and act them out. • Investigating them is a bit like learning to farm instead of accepting food. • Investigation may take time, but what is learned will support us for a long time. We must overcome the fourth hindrance restlessness, anxiety, and worry to concentrate and see clearly • Our animal ancestors who could experience a sense of alarm at a threat or the risk of losing rewards were more likely to survive. • In an evolutionary framework, anxiety is adaptive, and is hardwired. • At the most basic level anxiety serves to trigger one of the three basic responses all organisms need to survive: approach, avoid, or move on. • Approach means essentially to eat or mate with. • Avoidance and moving on is on the pole of the classic fight, flight or freeze reaction. • Whether it’s an amoeba that engulfs a smaller microbe, a sponge filtering sea water all day, taking in what’s good and ejecting what’s not, or an infant tasting food she doesn’t like and spitting it out, • Parasympathetic Nervous System is activated emitting stress hormones, chemicals (cortisol, adrenaline) Fight/ Flight/Freeze • The Buddhist word translated as “restlessness” is uddhacca meaning to shake. What does restlessness feel like in the body? Mind? Heart?

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• It is a state of agitation and over-excitement. Mind spins and flips around like a fish out of water. • Easy to let the mind go rampant and out of control, hard to reel it in. • Some people live restless lives with constant activity to channel the restlessness at the expense of neither confronting it nor settling it. • Because restlessness is uncomfortable, it can be difficult to pay attention to. Anxiety – extreme form of restlessness • Paradoxically, restlessness is itself sometimes a symptom of not being able to be present with discomfort. • Is often result from future mind – projecting into the future. • Patience, discipline, and courage are needed to sit still and face it. • When physical restlessness/anxiety appears as energy bouncing throughout the body, we can’t get comfortable. • There may be incessant impulses to fidget or even to bolt. • It can also appear - shakiness or agitated vulnerability, as when we’ve had too much caffeine. • When mental, restlessness can manifest as scattered or persistent thinking – runaway mind. • It is present whenever we are caught in distraction. • There may be an inability to focus – the mind resisting being directed anywhere, or it jumps from one thing to the next, incapable of settling – may have heard of this as “monkey mind”. As a swinging monkey grasps one branch and immediately reaches for the next, so the restless mind focuses on one thing and immediately reaches out for the next, never satisfied with anything. • During deep meditation, restlessness can manifest as excitement about states of peace. • Many meditators have been pulled out of peaceful states by their excitement in experiencing the stillness – any clinging or pride to such states is restlessness. • When the mind is quiet, restlessness can be as subtle as thinking, “I am not thinking anything.” Worry/Remorse (kukkucca) is the other half of the fourth hindrance. • It is explained as the agitated feelings of regret for what one has done or not done in the past. • Remorse is good, in that we learn not to repeat unskillful behaviors • But being overwhelmed by regret is a problem. • Nowadays the meaning has been expanded to include the concept of “worry.” • Concern over imagined futures can cause much worry. • And people may carry a disquieting self-concept, giving rise to agitation over “who they think they are.” • There can be anxiety that your self-image will be threatened. • Many people can feel shame or guilt without any reason. • Strong regret and worry hinder being quiet and focused during meditation.

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• Occasionally they can be powerful enough that meditation is not possible. • For example, with some regrets it might be necessary to make amends before meditation. • Or when worry is overwhelming, psychotherapy may be useful. • Usually, however, restlessness and worry can be worked through in meditation. The classic Buddhist instruction for restlessness and worry includes noticing what triggered it. • By understanding an ongoing cause, we may be able to remove the cause. We can wisely avoid activities that bring restlessness or regret. Simply being mindful is a big step. • Having a hindrance is like wandering through a maze staring at the ground. Being mindful is like standing above the maze to get an overview. Mindfulness gives us better perspective • To be mindful of restlessness, it is useful to feel it physically. • If there is a lot of energy coursing through the body, imagine the body as a wide container where the energy is allowed to bounce around like a ping pong ball. Accepting it like this can take away the extra agitation of fighting the restlessness. • Sitting still with the restlessness often allows it to settle down on its own. • Because the settling can take a while, patience is needed. • Do not believe the mind - oftentimes the mind will marshal myriad arguments to convince you to act on some restless impulse. • During meditation it is important not to give in to irrational compulsions, such as the notion that you have to check your email immediately. • Once we have studied restlessness and worry, it is useful to notice when it is not present. • What is the felt sense of being free of restlessness - physically, emotionally, and mentally? • The knowledge of what it is like to be still, calm, or peaceful is very nourishing. • Frustrated desire and pent-up aversion are common causes of agitation. • Fear and resentment are others. • Dissatisfaction is a cause that can keep the mind restless with searching. • Trying too hard in meditation can also stir up the mind. • When any of present, need to be mindful of them over the restlessness. • Ignoring the causes keeps them running; being mindful of the underlying causes helps healing. • Once we have a better understanding of restlessness and worry, it is important to learn how to prevent them from arising and how to let go of them when they are occurring.

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• For instance, it is important to have enough exercise, sleep, and good nutrition because their lack can cause restlessness. • It is also important to live one’s life ethically, so that our behavior and speech do not give us cause to be agitated. • Learning to breathe through restlessness is a great skill. Breathing consciously with the whole body, or focusing on the ongoing rhythm of breathing in and out, can calm the body. • The more attention given to breathing, the less is available to fuel the restlessness or worry. • When physical pain is triggering restlessness, it is important to address the pain. When appropriate and possible, try to alleviate the pain. When the pain can’t be alleviated or when we see the opportunity inherent in meditating with it, then learning to separate the pain from our reaction is the first step to settling the restlessness. • When thinking is a big part of restlessness, it can be useful to relax the “thinking muscle,” softening any tension or pressure associated with thinking. There may be strain in the eyes or tightness in the forehead, jaws, shoulders, or stomach that can be slowly released on a series of successive out breaths. • One of the more profound skills for working through restlessness and worry is to let go of the beliefs that keep them going. • Strong opinions about what is or is not supposed to be happening incite the mind; judgments of good and bad seldom lead to calm. Attachment to a self- image also tends to be agitating. It can be liberating to realize that we don’t have to believe every thought we have. • We turn them into the object of our meditation…this can enhance our energy & curiosity and they become a source of insight and energy! • Also let go of future mind Guided Meditation • Take a deep breath, feel the energy come into your body and then let it out in a long • Slow exhale. Settle into the ground of your body and your being. • First, recognize the hindrance as the hindrance, maybe anxiety, restlessness, remorse • Note it, anxiety, restlessness, remorse • Let it go, not push it away or try to obliterate it, just bring your attention back to your breath. • Take a deep breath and feel each part of it, noticing that you are basically OK, and letting go of tension and anxiety as you exhale If the anxiety or restlessness is overwhelming • Breathing in, tranquilizing the mind, breathing out, tranquilizing the body, until calm enough • If it keeps coming up, over & over again, bring in your insight/vipassana practice: Explore:

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• What is this? • How does it feel in my body? • Where and how is this desire affecting my body? • Does it have a color? Texture? Storyline? • How is this ____ affecting my heart? Mind? • When this ____ is present, do I feel happy? Sad? Open? Closed? • Directly observe it. Start to see how if morphes, changes and is thus impermanent. • Explore beneath the desire and see out it is arising out of a sense of longing, incompleteness, feeling that I am separate or not whole? Ex: Restlessness & Anxiety: I explored & found fear of survival • Start to see how it is just a temporary mind state that simply arises and then passes away. • Start to see that underneath it there is limitless pool of neutral, universal energy. • The more you can focus on the rhythmic pattern of your breath, the more concentrated and calm you will become, which will reduce the anxiety/restlessness. If the Anxiety is too high to even sit here, go do some brisk walking meditation, or have a cup of tea • End meditation Restlessness: Accompanied with high anxiety during daily life • If they are too powerful and you are caught in them. Go do something pleasant, maybe sit outside in the sun, bird watch, read something entertaining. Do not cultivate more of the same! • Rick Hanson said you can deactivate conditioning of anxiety by creating many repetitions of feeling safe, protected, and at ease. • Fear – the most primal anxiety producing emotion - it helps me to appreciate how scared that little lizard inside each one us is • Important to be aware of the ongoing background trickle of anxiety in your mind, the subtle guarding and bracing with people and events as you move through your day. • Strategy – Increase the anxiety in you and try to keep it as high as possible - dissipates Then, again and again, do self-soothing techniques: • try to relax some, remind yourself that you are actually alright right now, and send soothing and calming statements to the ancient layers of your mind. • Also soothe your own body. Send soothing energy to your body, letting it settle down

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• Take a deep breath and feel each part of it, noticing that you are basically OK, and letting go of tension and anxiety as you exhale; repeat a few times. • As you do activities such as eating, walking, using the bathroom, or going to bed, keep bringing awareness to the fact that you are safe, that necessary things are getting done just fine, that you are alive and well. Healthy Choices – Working with Restlessness/Anxiety - Speaking up and naming what is true; “speaking truth is power” - Saying “no”, setting boundaries - Setting conditions or ground rules for your own participation - Seeing and letting go of anxiety-provoking beliefs - Leaving what is not working - Looking elsewhere for what will support you - Stepping back, disengaging, going to “separate corners” - Abandoning anxious thoughts inside you - Stopping, halting, “time out,” “suspending operations” - Mindfully Observing - Silence - Not making a bad situation worse, not being provocative - Restraint (practicing ethical conduct) - Waiting, patience, letting things come - Taking personal responsibility - Genuine apology (when appropriate) - Making agreements for the future, committing to being more skillful - Making amends for the past - Accept the reality of what makes you anxious - Make friends with what frightens you (as appropriate, to be sure) - Recognize and be kind to the inner child/inner being of those who make you anxious - Befriend your own inner child/inner being - Bring a sense of humor to a difficult situation We live in a restless age. While we might be overcoming restlessness for our own benefit, it is also helpful to the people around us. Hopefully we can all support each other in being nourished by a heart deeply at rest in itself. • It is time to set yourself free from restlessness and remorse. • To do so, you need to uncover & befriend your deepest fears • Beneath these fears, rest in the peacefulness available to you in the present moment Class 5 - Doubt

• Sooner or later all meditators will be faced by one or more of the hindrances. For most, it will be sooner than later

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• The hindrances are five mental states or activities that “hijack” the mind and make it hard, if not impossible, for us to stay focused in meditation. • You need to have a dedication to practicing and working with the hindrances. • But this is most especially so, with “Doubt” – Aka Skeptical Doubt – Vicikiccha • Other 4 hindrances Desire, Aversion, Sloth & Torpor, Restlessness & Remorse • On one hand, doubt can destroy your practice, even your life • Doubt can also be a positive adaptive response – supporting you in being safe, or healing • When one has extreme doubts about this practice or about one’s own ability, it is easy to give up on the practice. • Doubt is a mental preoccupation involving indecision, uncertainty, and lack of confidence and clarity. • It causes a person to hesitate, vacillate, and not settle deeply into meditation practice. • On the cushion, one can doubt the practice, dhamma, Buddha, yourself, the teacher, etc. • Doubt can bring up deep unresolved inner conflicts and fears stirred up by the practice. • All along the spectrum, doubt agitates the mind, perhaps simmering in discursive thought and feelings of inadequacy. • It can deflate the mind, robbing it of interest and energy. • It can be the result of lack of clarity about the meditation instruction. • Doubt manifests as disruptive inner questions at a time when one should be silently moving deeper into one’s experience of the moment. • Such questions are obstacles to meditation because they are asked at the wrong time and thus become an intrusion, obscuring one's clarity. • Buddha likened doubt to being lost in a desert, not recognizing any landmarks. • In Buddhism, Doubt is also exemplified by Mara – the temptress who assails people with hindrances, “Who do you think you are?”, Buddha touched the ground • When we suffer with a lot of doubt on the cushion, guess what? We suffer from doubt off, too Step 1. On the Cushion 1. Doubt In Self The most insidious doubts are those about oneself, especially when they involve a lack of confidence in one’s ability or worthiness. • Doubt can question one's own ability "Can I do This?",

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• I can’t do this, I am too all over the place, I am not good enough, I prefer sports, this is too difficult, I am too hyper, I am confused, I don’t understand,….. Story of Lady who used to come to hourlong sits every morning for about a year, disappeared. 2. Doubt in Others • The teacher doesn’t know what she is talking about….., the teacher isn’t good enough, or evolved enough, • Other teachers in Buddhist history were all charlatans and pretenders • The Buddha made this whole thing up – bull • I don’t know about these other sangha members – they seem pitiful to me • “Perhaps my family and friends won’t accept how I might grow” Ex: I remember being on retreat and deciding that the teachers were inept, or too fanciful, etc. 3. Doubt in the Practice or the Dhamma • This practice is stupid, • The Dhamma is too strict or does not make sense, • A bunch of idiots made this whole thing up and we’re all sitting here like zombies for nothing. Ex: Story about elderly woman at Jack Kornfield retreat, wanted to leave early at seeing Zombies Doubt as a hindrance involves, on an emotional level, a collapse in trust. We lack confidence in ourselves, or we lack confidence in the practice we’re doing, or we lack confidence in others and in whether they have anything to offer us. Step 2. Is it Skeptical/Hindering Doubt or Questioning Doubt? • “Hindering doubt” is not the same as “questioning doubt.” • Doubt as a hindrance leads to frustration, inaction or giving up. • Questioning doubt inspires action and the impulse to understand. • Which can be a good thing for mindfulness practice. • Sometimes, an intuition may arise – feeling not to go there, not to engage with this person, etc • Need to learn distinction between intuition and the mind’s proliferation. • A questioning attitude encourages deeper investigation. • This kind of healthy doubt that can overcome complacency and loosen preconceived ideas. • Story Kalama Sutta: Kalamas were confused and asked Buddha who they should trust & listen to, he suggested they test all suggestions by looking at their outcomes – do they yield wholesome outcomes or not? If wholesome, do it, if unwholesome, avoid it.

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• On the other hand, Skeptical Doubt is often accompanied by discursive thinking. Thoughts can appear reasonable and convincing enough to mask the underlying doubt prompting them. But regardless of whether it is reasonable or not, the discursive thinking can interfere with the meditation practice and confirm doubts that the practice is not working. self-fulfilling prophecy. Step 3. Overcoming Skeptical Doubt We need to create enough distance for objectivity to see the doubt clearly. • We need to deconstruct doubt, seeing its many faces and the stories it creates. • The next thing I advise is to cultivate a healthy distrust of our own stories. Doubt the doubt, do not buy into believing your minds stories/thoughts! Guided Meditation • Resolve to sit down for 20 minutes without quitting, no matter what happens • Doubt may be easier to identify by noticing our indecisiveness or holding back in the practice. • If you are experiencing confusion – this is doubt • If you aren’t sure what word to use for “noting” practice – this is doubt. • If you feel tired of this and feel you can’t do this anymore – this is doubt, resolve to continue • See the doubt, simply as “Doubt” • Let go of inner assessments, like:"Is this Jhana?" "How am I doing?" • Sensing doubts accompanying physical tension or pressure may help pull us out of the orbit of the doubting thoughts. • When we’re feeling doubt the body usually tightens or slumps and the head drops, and this posture reinforces the feelings of doubtful despondency. • Relax tight places or straighten up the body it’s harder to feel depressed. Remembering how the body feels when we’re full of confidence can help us change our posture and empower us by bringing confidence into our present-moment experience. • Clearly noting doubt as “doubt” can be helpful. • See the many faces and the stories it creates. Cultivate a healthy distrust of our own stories. • Doubt the doubt, do not buy into believing your minds stories/thoughts! • Name the Doubt – “Doubting Dan”, or “Doubting Debbie” • Contemplating the Buddha, the Dhamma, and the Sangha • Let go of or reduce expectations about what you can achieve, maybe only follow one breath • Give yourself credit for even sitting down to meditate • Feel happy for the fact that you have the mental and physical capacity to even do this • If doubt incapacitating, explore it. Where, How does it feel, What emotions fueling the doubt

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• Sink down into the root of this doubt. • What’s there, fear? Frustration? Open up to, allow this to express itself & feel it completely • Bring compassion and patience to your self and the doubt. • trust in the silence • End meditation Doubting the teacher • Consider how many people have benefitted from this teacher? • Is the teacher harming others on a regular basis? Doubting the practice • People who have a lot of doubt, go from one spiritual practice to another, skimming the surface and not going deep • Remember all the people over the thousands of years who have also done this practice • All the people who have been helped, achieved personal mastery, who have even awoken • Consider how this practice has already helped you • Consider the positive results from scientific studies about mindfulness Doubting your self • See the doubting stories as stories your mind is making up, you don’t have to believe them • Give your doubt a name and thank him or her for sharing, • Let go of or reduce expectations about what you can achieve, maybe only follow one breath • Give yourself credit for even sitting down to meditate • Feel happy for the fact that you have the mental and physical capacity to even do this • If doubt incapacitating, explore it. Where, How does it feel, emotions fueling the doubt • Sink down into the root of this doubt. • What’s there, fear? Frustration? Open up to and allow this to express itself as you feel it completely • trust in the silence Ones Self: • in some cases it can be useful to apply discipline and resolve to overcome it. • practice itself is what most effectively disproves a doubt. • Major doubts may need to be dealt with directly-such as by questioning deeply held beliefs, attending to unresolved feelings, or challenging ingrained convictions about self-identity. • Some people have a strong tendency to resist change of any type, including new perspectives and understandings. Doubt can become a tool of resistance by inhibiting change. • Many people overlook what they are capable of and focus instead on what they think they cannot do.

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• Confidence in one’s ability to practice is very important, comes with practice. • Doubt in one's ability is overcome by nurturing self-confidence with a good teacher • A meditation teacher is like a coach who convinces the athlete that he or she can succeed. • Take time to consider and feel happy about what you can do- even the smallest things-can strengthen confidence. • Approaching one’s practice in small increments may slowly develop confidence. • For instance, resolving to be aware of each breath throughout a meditation session is unlikely to build confidence, whereas resolving to stay with two breaths at a time may be more effective. • Once one has confidence in two breaths, one can move on to three breaths. • Jack Kornfield has suggested giving this inner doubter a nickname. When you hear the nagging voice of doubt say something like “Thanks for your input, Betty. I’ll get back to you” Practice: • Doubt Mindfulness, itself “To have doubt about mindfulness, of the value and importance of just being mindful, borders on having doubt about the value of being present for life in general, because mindfulness and being present for life is the same thing.” ~ Gil Fronsdal • Get a good teacher – experienced in this practice • Doubt can be overcome by gathering clear instructions, having a good map, so that you can recognize the subtle landmarks in the unfamiliar territory of deep meditation and gain a better idea of which way to go. • Finally, it can be helpful to remember something that inspires you in the practice, like a deep spiritual aspiration. This reminds you of why you are doing the practice. • It may even encourage you to rededicate your efforts to transform everything into your path to freedom, including the hindrances. • Recall scientific evidence about the practice. Teacher: • Look at the evidence, has this teacher helped others? Do they have knowledge from a book or based on experience? Trust experience? Ex: Had a man who read every Buddhist book possible, but never meditated • Who have been your teacher’s teachers? • Consider this – have you developed an identity around being the “devil’s advocate”?, if so you have formed a habit of doubting others to make some main point you are holding onto about life, or others. Buddha: Read about the thousands of people who have benefitted by his teachings. • When doubt involves uncertainty about the practice or the teachings, it is helpful to study, learn and reflect on the Dharma itself. • Asking a teacher or having a talk with a dharma friend may also help in this regard.

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• Having a clear understanding of the Buddha’s teachings on what is skillful and what is unskillful can go a long way toward overcoming doubt. In Daily Life If you experience a lot of doubt on the cushion, you probably have a strong “Doubting” mind habit pattern. • It is not wise to underestimate the power of doubt, for it is one of the major infections of modern life. • The same suggestions can be used – first recognize the doubt, relax into it. • Note “doubting mind”, or “thank you for sharing”, • Let go of “all” and “every” thinking • Let go of the outcome, • Let go of perfectionism, • Let go of “doubting” attitudes, “all people are out to get you”, “life sucks, then you die” • Bring Mindful awareness to and Stop generalizing statements about like: “I can’t do this … I’m not getting anywhere” or, no one can do it right, or “This is pointless” or about the world generally “This isn’t fair … life sucks”. • Question the doubt – do not buy into its old storylines • Remember any counter-examples — times that we succeeded and when the task went well, and times when we experienced obstacles and difficulties and overcame them. • If you doubt someone, look at his or her results. Positively affected others? • These obstructing mind states should not be seen as unfortunate occurrences. Rather, they are opportunities for strengthening practice-for developing mindfulness, concentration, understanding, and non-clinging.

Read p82 Soma & Mara in Teachings of the Buddha

You need to gain proficiency and practice at working with the Five Hindrances of the mind to move forward in this path. • The hindrances are not something you can suppress or get rid of by disliking them. • Instead, we understand that these hindrances were brought up by the mind to help protect us when we were feeling afraid. • In many of us, they have formed into mind habit patterns. • So we bring our attention, awareness, and compassion to these hindrances and they will loosen their grip and stop hindering you. Read Poem Class Takeaways Handout Class Evaluation Sheets

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Introduction to Insight Meditation 6 Class Series Bruce Pardoe

Document Introduction: The introductory series described herein is the result of three years of offering this program in the fall and spring at Mountain Stream’s Nevada City Insight Center. In my first run, I assisted Heather Sundberg who provided a basic format. In succeeding series, I developed my own offering with input from Mountain Stream’s ED Marcia Craighead a graduate of CDL 3. She often has attended the classes offering critiques and feedback, and has filled in as a teacher if I needed to travel. My DCG recently met and we discussed our formats, but as we are spread far and wide, it has not been conducive to working directly together.

The class size has ranged from 10 - 25 people. Over time I have moved away from dyads now using only one paired sharing and included more group discussion while introducing a core embodied exercise in pairs. These elements develop the aliveness in the room and community bonds. I try to keep any dharma delivery to a maximum of about 5 minutes in any stretch before inviting questions.

I work from a basic outline, but often diverge from the format based on the energy in the room. That being said, I do cover the key points in order that a comprehensive, “step by step” set of instructions are ultimately delivered. Mostly the teachings are offered without referring to Pali terms, and placed in highly accessible everyday circumstances. I do make reference to the names of the major teachings at the end of presenting the material so that there is an orientation for future dharma that might be heard or studied. I also introduce students to an idea of awareness vs. mindfulness because of the broad usage of those terms and an understanding of the liberating power of practice is imparted.

In the past I have been extremely soft about offering homework or pressing people to meditate regularly between classes. I didn’t want to saddle them with one more “should” or trigger self-judgement. My concern is that this does not reflect the value of what they are undertaking. In my next series this fall, I want to explore asking more from the students to see if it will build their interest and instill a sense of value. I will try to frame this initiative in a way that will hopefully not engender too much self-criticism.

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In this document, I have gone into detail in areas where I feel it is helpful for me to be clear in how I establish frameworks. In other areas that are more standardly shared by the community of Spirit Rock and IMS teachers, I have simply referenced the topic covered.

Course Format: Class 1 - Series Intro, Posture, Breath, Mindfulness vs Mindlessness and Role of Awareness Class 2 - Body, Hindrances (ie. Universal Challenges for Practice and Life Too) Class 3 - Emotions, First Three Noble Truths (How Our Problems Arise or Not) Class 4 - Thoughts, Eightfold Noble Path (Map for a Healthy Life) Class 5 - Mindfulness or Choiceless Attention, Three Characteristics (Fundamentals of Experience) Class 6 - Consciouness in Buddhist terms, Mindfulness & Awareness, Big Mind Meditation, Metta

Class timing parameters: Classes are 90 minutes. Typically I try to loosely have the first half hour include group discussion, exercises and guided meditation preparation. The second half hour is spent in meditation with guidance allowing as much time as possible for silence. The periods of silence grow longer through the series as participants develop more stability. The third half hour includes teachings, group discussion, homework and reflections on being a community. One note - the first class usually takes close to 50 minutes until the 30 minute meditation, leaving 10 minutes for discussion and homework suggestions.

Class 1 Welcome: To Mountain Stream…(a little about the center and it’s history) and each other.

Inclusivity: “I hope that all of who you are – your age, gender, sexual orientation, race, economic situation, weight, physical ability, hair color, clothing, movie preference, favorite food – all of you - feels welcome and safe here at this center and as a member of this group. If for any reason during this course you are not feeling that safety or inclusion, please know that you are invited at any time to express that to the group or me personally, and it will be addressed as best as possible.

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I certainly recognize that I am an almost extravagantly fallible being and I live within the bubble of my own privilege and conditioning. Your willingness to share is a gift that you bring to the collective and each of us individually.” Establishing Intention, the Container and Community: We are embarking on a shared 6 week journey, almost as if we are on a voyage of exploration together. You are forming a dynamic community in this very moment just by being here. Your presence and participation support us all even if you never speak once. Your willingness to put into practice what we are learning between classes touches each of us in ways we can’t even understand because we are now connected both inside and outside of this room. And yet we don’t want to create another “should” in our lives - don’t ever should on yourself. This is about creating the conditions and interest to inspire you to discover the richness of your life.

Reflect on the fact that you came here to provide yourself with something beneficial. This is a wholesome intention to support your well-being. So, what is your intention in being here? Close your eyes and take a moment to feel into that intention….(Allow roughly one minute.)

Now let’s stand and form a circle. (Starting with the person to the left of the teacher and moving clockwise) Please share your, name, where you are from and your intention.

(When it comes to me) My name is Bruce Pardoe and I live near N San Juan. I’ve been practicing for roughly ten years and have attended many long retreats of up to 3 months and been on numerous pilgrimages and I’m now part of a 2 year Community Dharma Leader training. Basically, this practice has moved to the center of my life not only because of the benefits I have received and the fascinating discoveries on the way, but also because I now know much more intimately the challenges we face as human beings. One intention I hold is that I hope what I share can be of value to you in navigating and enriching your own life. My other intention is to learn from you and this process. I always deepen and discover through these courses and I thank you very deeply for this opportunity to be with you.

Please take a moment to look at every person present here. Recognize that each one is your companion through this process. Wish them well on their journey. Now let’s take each others’ hands and having done so bow to the center of the circle to the best of your ability as a gesture of respect and support.

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String ceremony - You are now part of a circle of community and practice. This string symbolizes that circle and is offered to remind you of your intention and involvement in this course. It may remind you at the end of a busy day to take a few minutes just for yourself. It hopefully will remind you that you are supported, by the community, the teachings, me and this center. Please have a neighbor tie your string for you on your wrist (the most common choice) or around your neck or ankle if it might get in the way of your work or activities. As it is being tied repeat your intention to yourself in your mind. If it does not feel good to keep the string on your body, please keep it in a place where you will notice it, perhaps by your bed or favorite chair.

Dedication – Our shared exploration is offered for the well-being and benefit of ourselves and the web of being of which we are. May our intention to share this benefit amplify its energy and effect. Now let’s get resettled.

Dana Model: 3 minute intro

Buddhism & Vipassana Intro: Not a belief system or dogma - a map for exploring our lives. Well articulated path over millennia helping millions attain freedom and lessening of suffering. Vipassana literally means seeing clearly, but throughout we will have an emphasis on feeling clearly.

Meditation Intro: What is meditation? (Posed as a question to the group. Allow for popcorn style answers and play with the answers. Debunk the common misconceptions i.e. it is not about stopping our thoughts…)

If I had one word for meditation it would be “choice”. Instead of blindly acting out our conditioning - i.e. reacting where we “re” “act” that which we’ve done a million times - or being lost in thought, we show up for the fullness of our lives and engage our ability to choose, allowing a wise response to emerge. The form of Vipassana meditation is sitting in silence and turning our attention inwards to explore our human experience, and we’ll get into that more later as we actually do it.

So, why would someone meditate? What benefits do you think it provides? (Allow popcorn answers and make sure people know about the stress relief and health benefits, and that when we feel better our hearts open and we can be helpful. End noting that there is a freeing liberative aspect)

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Mindfulness, Mindlessness and Awareness: When we start on a journey it is helpful to have a sense of how we will travel our path. Therefore we will take a moment now to define some terms and flesh out elements of a conceptual framework as a vehicle for our exploration. The intention right now is for you to have an initial understanding that can then deepen from the idea level to the experienced and ultimately embodied levels as practice unfolds over the course of years. Don’t worry if it does not all stick right away. There will be a handout with all of this in it at the end of class today, and we will return to this material many times. Let’s get started.

Are you awake right now in the basic sense of not being asleep in bed? (Allow people to agree or question.) Of course you are. You don’t have to keep pinching yourself all day just to know you are awake. You just are.

How do you know you are awake? (Common answers - Because I can hear you, or I can answer this question, or I can feel my butt on the cushion, or that the room is cool or hot…) So you know you are awake because you know, or rather you are aware of what’s happening, and from this “awareness” of the moment you can also respond. In every waking moment you are aware of what’s happening by sensing your world and yourself through sights, sounds, touches, tastes, smells and the things happening in your mental space like thoughts and emotions. Is there anything else happening? (Discussion. Sometimes intuition or subtle or composite things are brought up, but then I show how they can be placed in these categories.)

As Joseph Goldstein says, It’s like a six piece orchestra and the music is your life”. You are “awake to” or aware of these elements and together they make up your experience - your life. No big deal. Just a helpful categorization. A framework. Are you with me? (Possible discussion)

So there’s what’s happening and the awareness that knows the “whats” that are happening. How’s that sound? (Possible discussion) To give us a framework of understanding this we can use a metaphor. These “whats” can be likened to clouds that pass through the open space, or sky, of our awareness. We will return to this basic metaphor many times throughout the six weeks and unwrap it more fully along the way, but for now, does this make sense? (Discussion)

We are aware all the time when we are awake, it’s what we live in. It’s how our lives unfold. If we are not aware of something it quite literally does not exits for us. It is

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not part of our reality. Maybe there are more physical senses than the five we know now, but we couldn’t even imagine what those would be. Our lives are literally what we are aware of. Period. (Discussion)

So we are aware all the waking time, but that does not mean that we are mindful. So often we are lost in our stories; planning the future, rehashing the past, fantasizing or spaced out. Anywhere but here and now. We are identified with the “whats’ that are happening and contracted into them. We are at their mercy. Caught and imprisoned. Lacking choice. Awareness is happening. But we are not mindful. So what the heck is this mindfulness?

Before we answer that, let’s create a working definition for mindlessness. When we’re mindless it’s as if we are actors in a movie up on the screen in a plot that’s written by our conditioning and a train of association. We lack choice. We are reactive to what’s happening, lost and contracted by identification into a never ending stream of thoughts and impulses hopping from place to place. Make sense? (Possible discussion)

Mindfulness is the innate, basic ability of our mind to observe our lives. With mindfulness we pull ourselves off the movie screen and take the seat of observation in the theater. When we watch a movie, we know that we are watching a movie. We are aware of the context, or orientation of observing. With mindfulness, we simply know that we are knowing what’s happening. We are aware that we aware. So mindfulness is a matter of orientation to our experience. Are we lost and on the screen mindlessly, or have we taken the seat of observation in the theater mindfully?

One of the default things that happens when we are mindful and have taken the seat of observation, is that we are seeing what’s happening here and now. Instead of being lost in planning which pulls us out into the future, we might watch the process of planning happening in our minds and understand “Oh, planning is happening right now.” Given that understanding, we might make the choice “Not now. I’m meditating and planning can wait.” Then we can return to our intended object of focus for that meditation period.

Another thing that happens by default when we take the mindful seat of observation, is that we put ourselves in position to enjoy the innate qualities of our awareness itself. Returning to the metaphor of awareness as the sky and the “whats” that are happening as the clouds, we notice that the sky does not judge the clouds. It simply is the space through which they move. It doesn’t make up stories about them.

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It does not get upset about them. It allows them. When we attend to our experience from the mindful seat of observation, the awareness is not contracted into identification with the “whats” that are happening. It remains open and spacious.

Sometimes the clouds stay for a longer while, sometimes they are stormy. The sky just lets them all pass through. No matter how big or dark or persistent the clouds might be, the sky is not damaged or stained by them. It is free. Which means we can be free. If we truly, deeply learn to stabilize our orientation to life from the mindful seat of observation we can be completely free. Not a cold, disinterested, passive, dead observation, but one that offers us choice, flexibility, mature engagement and true aliveness unboxed in by crippling mountains of stories. We can be fresh and open and helpful and caring. We can hold our humanness tenderly. We can learn, as the title of a meditation book by Phillip Moffett suggests to Dance With Life. Simply because we took the seat of observation and stuck with it. Cool right? (Discussion)

This intro series of classes is all about developing our connection with the observational capacity of mindfulness and providing a framework of understanding that supports that process. We focus today on the most noticeable process in our direct embodied experience - the breath. In the next class we’ll explore our immediate, unfiltered experience of our bodies. Very cool. Next will be emotions and then thoughts, until we open in our fifth class to what is considered true mindfulness with an open or choiceless attention that accepts all 6 six categories of “whats” together. This gets us prepared to bring our mediation off the cushion and into our daily lives. In our last class, we will explore the mystery of awareness itself.

One note before we dive in - the point of meditation is not meditation - it is to lead a fulfilling, clear, authentic, present life in which you embrace your innate wholeness. You are not here to become the greatest meditator of modern times. Relax. Ease into this. Your system is not used to taking this orientation, this seat of observation. Be kind and gentle with yourself the way you would be in training a puppy. The biggest obstacle you will initially face is your expectations of how things should be and how you should be. Be patient with these expectations as they arise and let them flow through.

Meditation: Setting intention and having a ritual or a few words to start that are authentically your own. Posture and Breath. Lots of emphasis on kindness and patience. Don’t worry about thoughts intruding, just be willing to start again, Put the puppy back on the paper…

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Post-Meditation Q&A:

Homework: A key point of meditation is to make it your own. For it to be authentic to you. One way to enjoy meditation and make it your own is to have it be a friend. Literally. Could you invite this practice of showing up for your life into your flow the way you would welcome a dear friend? How would you greet it? Maybe you would have a cup of tea or light a candle. Maybe you’d be dressed in casual comfortable clothes. Maybe you would have a cozy, private place set up. Play around with it. Be truly curious about what makes meditation a friend of yours? What makes it your won?

Like any endeavor in life, the more you give the more you receive. I’m going to offer you suggestions for homework, and I urge you to take them to heart and do them to the best of your ability. This is for your benefit. This is a practice. Practice takes practice. Not jaw grinding enslavement, but a balanced effort. You are touching into something that can profoundly bless your life, not to mention those around you. That being said, we are so quick to judge ourselves and we all have such busy lives. I don’t want to trigger self-criticism or stress. The reality is that just by being here something good is happening for you. But it is so much greater if you engage over these weeks. I honestly hope you will. It supports you and the group. But if you haven’t done anything between classes, please don’t let that stop you from coming. No judgements here. You are welcome as you are.

Try to meditate as much as 20 minutes a day following your breath. When is the most conducive time in the day? I find that in the morning before I get pulled into too much activity and at night to chill out before bed are conducive times. Recognize that in any moment you can drop into the observer’s seat, you don’t have to be on the cushion. Notice if mindfulness happens organically, in a moment, simply because you are taking part in this class. Notice what it feels like when it happens. You might be driving or standing in line or washing dishes, and whoa, you’re following your breath. What’s the difference between mindlessness and mindfulness. On the screen or in the seat. What does it feel like?

If you’ve reached the end of your day and haven’t had one mindful moment, don’t despair. That is actually a great noticing, an insight. Take a couple of minutes as you lie down in bed and practice. The more you put in, the more you will receive and support the community. I also ask that you listen to the first talk in the Intro series by Gil Fronsdal at http://www.audiodharma.org/series/1/talk/1762/ , and bring

CDL5—Summer 2016 Creating a Class Series 118 one brief (one to two sentence) reflection from that talk for your checkin. Again, if you can’t get to it, there will be no shame, but please do try.

Closing Metta and Dedication of Merit

Class 2 Check In: Please say your name and tell us one thing about breath right now. let us know briefly how your week of practice went.

Q&A about Practice, Mindfulness, Mindlessness and Awareness:

Homework Shares: Share a sentence on what mindfulness vs mindlessness feels like. Please also offer a one or two sentence reflection from GIl’s talk. Any questions from that material?

Body Intro: Feeling clearly. The terminology of direct bodily experience. Draw on the fifth reflection of the elements from the first foundation of mindfulness. The body is always here and now. A more reliable source for understanding how you feel about your life rather than thinking yourself silly. Body reflections. What does it mean to be embodied? Cultural orientation to being in our heads. What are the benefits of body awareness…

I offer that there is yet another cool, basic benefit of mindfulness that I just love. Our bodies are always in the present moment. When we bring our minds into the same time and space as our bodies by focusing our attention on present moment experience we connect the two. As the meditation teacher Gil Fronsdal points out, when this happens, there is a natural peace and neurological balancing that happens.

Guided Sit on Bodily Sensation: Use the mindfulness as taking the seat of observation and the awareness as the sky metaphors. The sensations are the clouds. What does it feel like when we recognize that we’ve become lost on the screen again and then come back here and take the seat of observation?

Sit Follow Up Q&A:

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Note of reflection to be brought up during Q&A: We can see, or rather experience the sensations of our bodies, a particular type of cloud. We are aware of them. Can we see or sense the awareness, the sky, itself? Remember, we have to have taken the mindful seat of observation to explore this question. This is simply a question. Hold it lightly. There is no particular answer we are striving for. Only to hold the question, and be attuned if anything does arise.

Hindrances (ie. Universal Challenges for Practice and Life Too)

Q&A:

Dana Reminder:

Homework: 20 minutes of meditation suggested per day with bodily sensation as the object. How do you make meditation a friend? Listen to the second talk in the Intro series by Gil Fronsdal at http://www.audiodharma.org/series/1/talk/1762/. As part of your check in please share how you invite meditation as a friend into your life. Also have an idea of how body mindfulness could be of value in your life. Lastly, have a reflection from the second talk in the series by Gil Fronsdal .

Closing Metta and Dedication of Merit:

Class 3 Check In: Please say your name, and what bodily sensation you notice most clearly right now. Let us know briefly how your week of practice went.

Q&A about Practice:

Homework Shares: How do you invite meditation as a friend? How could body mindfulness be of value in your life? Please also offer a one or two sentence reflection from GIl’s talk. Any questions from that material?

Emotions Intro: Where the body meets the mind - Eckhart Tolle. Emotions are like children living inside us. We can care for them in the way we would care for a child. Ask how many are parents or who have cared for a child. What do you do with an upset child? You bring them in and ask them how they are and comfort them. If you tell them it is not

CDL5—Summer 2016 Creating a Class Series 120 ok for them to feel the way they do, or to go their room and never bother you again with their hurt, you end up with a very freaked out child. Yet this is what we do every time we push away an unpleasant emotion. Introduce R.A.I.N.

What emotions do you feel right now? Can you give a facial expression and posture that shows the emotion? (Invite participants to be standed or seated.)

Guided Sit on Emotions: Use the mindfulness as taking the seat of observation and the awareness as the sky metaphors. The emotions are the clouds. What does it feel like when we recognize that we’ve become lost on the screen again and then come back here and take the seat of observation?

Work in during the sit the investigation: We can see, or rather experience the emotions, a particular type of cloud. We are aware of them. Can we see or sense the awareness, the sky, itself? Remember, we have to have taken the mindful seat of observation to explore this question. Are you mindful right now? This is simply a question. Hold it lightly. There is no particular answer we are striving for. Only to hold the question, and be attuned if anything does arise.

Sit Follow Up Q&A:

Embodied 3 Noble Truths Exercise with Q&A: At this point I offer an exercise for pairs which I have utilized very successfully in previous series. I demo it with a volunteer first and show how it can be done seated or standing. Anyone uncomfortable with this level of contact is invited to opt out. Anyone who has an injury or limitation in movement is reminded not to move outside their healthy and comfortable zone. The effect of this exercise can be achieved with remarkably little range of motion.

Participants are advised to find a partner who is roughly their height. They select who will be the initial “wanter” and who the “not wanter.” We stand or sit facing each other at an arm’s distance apart. People standing have one leg forward and one back which creates a stable stance and they first agree on which leg will be which. Next they each place the hand from the opposite arm of the forward leg on the center of each other’s chests. The arm should be fully extended without a significant bow. They ask each other “Is my hand in an ok position for you?” Next the free hand is placed over the hand on the chest solidifying the connection and shared stance.

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Seated people sit to the side of their chair so the back does not impede movement. They then determine which arms they will use to place their hands on each others’ chests. Based on this selection, they position their chairs a little to the side of each other. This is facilitated by volunteers helping to move the chairs and assist the participants with movement and ample time is allowed for it.

When the participants are in place I ask them to drop their attention into their bodies. Notice thoughts or stories about what is happening only in order to let them go. When you notice the attention has wandered, drop it back down into the body. Be curious. What sensations are present? How does the body feel? Is it relaxed or tense? Try to settle in and open to any relaxation that might be available. Feel your contact with the earth. How is your weight balanced over your hips and flowing into the earth which holds it? How is your spine? Your neck? Is your jaw relaxed? How about the eyes? Feel the contact of the hands. Notice the breathing. Can you relax and open the breath?

When there is a sense that folks have become more embodied I ask the “wanters” to lean forward with their arms still stretched out and in contact with their partners. The “not wanters” lean away. The pairs do this to the extent they are able without completely losing balance and contact. At this point I ask them to maintain their positions of leaning toward and away. Drop the attention into the body. Be curious. How does this feel? Feel your contact with the earth. How is your weight balanced over your hips? How is your spine? Your neck? Is your jaw relaxed? How about the eyes? Feel the contact of the hands. Notice the breathing. Is it deep or smooth, shallow or ragged? ? Do you feel relaxed or stressed?

I let the participants hold the position as long as seems useful and then have them come back to uprightness while maintaining their hands on each others’ chests. They are advised to breathe deeply and slowly and reground attention in their bodies. Next, they switch roles and do the exercise again.

The third and final posture is one in which both participants drop their roles as “wanters” and “not wanters”. They become “connecters” by agreeing to meet, contact and connect with experience without forcing anything. In this posture they simply both allow their body weight to shift into connection with each other with an equal amount of pressure and they hold each other up.

Without doing it yourself, it is hard to imagine how profound such a transition can be. People have teared up as they felt their partner gently, securely meeting them; holding them. They often enter a place of balance and ease. It is so clear. Leaning

CDL5—Summer 2016 Creating a Class Series 122 toward and away was very stressful. Being in direct balance is peace and freedom from the rocking back and forth. Freedom from the bondage of a strategy that imprisons us. This simple exercise provides a direct, embodied understanding of the first three noble truths.

There is then an extended Q&A. Some people didn’t get the exercise or felt uncomfortable, but I have never experienced the lack of a majority who did not get the intended message.

I lead the discussion into a very brief summary of the first 3 Noble Truths tieing in the feelings from the exercise. Life is unpredictable. There are ups AND downs. This is the first truth that we can’t escape the downs. But this is not the real problem. The real problem is that we try to control life to have no downs by moving toward what we want and away from what we dislike. Because it doesn’t work, this causes us stress the 2nd truth. We felt in or bodies how stressful and unstaisfactory, how uncomfortable the seesaw is. When we stop doing this seesawing of away and toward, we find peace and freedom from the struggle the 3rd truth. But stopping the seesaw is super hard because we’ve done it all our lives. It is a very deeply conditioned approach to life that is inflamed and reinforced by our consumerist techno/scientific “we’re going to figure it all out and if you don’t you are flawed” culture. So we need a way of living that helps us calm the seesaw tendency and we’ll talk about that in the next class. It’s called the eightfold path, but I call it a sane way to live. Questions?

Dana Reminder:

Homework: 20 minutes of meditation suggested per day with emotions as the object. Notice with pleasant emotions how you move towards them and with unpleasant there is a tendency to recoil. Notice emotions in daily life. How do you recognize your emotional state? Think about a short reflection on how noticing your emotions might be of value for you. How could stooping the seesaw of liking and moving towards vs dislikng and moving away bring peace in your life and see if have something you could share on that. Listen to the third talk in the Intro series by Gil Fronsdal at http://www.audiodharma.org/series/1/talk/1762/. Lastly, have a reflection from the third talk.

Closing Metta and Dedication of Merit:

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Class 4 Check In: Please say your name and using your thumb with upright being unpleasant and down being pleasant, show how you feel about your emotional state right now. How did you know that? Was it odd to do thumbs up for unpleasant and down for pleasant? Share briefly how practice was this last week and how you are doing.

Q&A:

Homework Shares: Share a short reflection on how noticing your emotions might be of value for you. How could stooping the seesaw of liking and moving towards vs dislikng and moving away bring peace in your life? Share a reflection from Gil’s 3rd talk.

Thoughts Intro: As Gil says, it is as if we are moving through concentric circles of attention in this series starting with the breath in the center, the body around it, emotions interfacing between mind and body and then thoughts all the way out. They are the farthest from the center and the most difficult to be in balance with. And yet we spend so much time here. Our culture is reinforcing this. We are literally lost in thought.

But thinking is not the problem and we aren’t here to stop it. We are here to adjust our relationship to it. Thoughts can move faster than the speed of light. We can here in this room and in a moment on the moon or orbiting the sun, or another galaxy… But the body is always here and now, which makes it much more manageable. This is one of the reasons this is at some level a re-embodying practice. We relearn how to feel our lives clearly.

Guided Sit on Thoughts: Use the mindfulness as taking the seat of observation and the awareness as the sky metaphors. The thoughts are the clouds. What does it feel like when we recognize that we’ve become lost on the screen again and then come back here and take the seat of observation?

Imagine being a cat at a mouse’s door. The cat is your mindful attention and the mouse is the next thought. See if you can catch it. Then let it go and see if you can catch the next one. We are ineterested in the process of thinking, not the content. Simply notice the process and let the thoughts flow. Sky and clouds

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Do thoughts have substance? Where do they come from? Where do they go? Are they in words? Images? How long do they last? What happens when we let them go? Can you control them? Can you say that you are creating them? Work in during the sit the investigation: We can see, or rather know thoughts, a particular type of cloud. We are aware of them. Can we see or sense the awareness, they sky, itself? Remember, we have to have taken the mindful seat of observation to explore this question. Are you mindful right now? This is simply a question. Hold it lightly. There is no particular answer we are striving for. Only to hold the question, and be attuned if anything does arise.

Sit Follow Up Q&A:

Eightfold Noble Path: Basic talk about the path relating back to how this calms the seesaw.

Paired sharing: Have participants get into pairs and bring to mind the most peaceful moment of their lives. Describe that moment briefly and then relate that to what elements of the Eightfold Path were there in that moment.

Q&A:

Dana Reminder:

Homework: 20 minutes of meditation suggested per day with thoughts as the object for some portion of the time. Return to the breath to stabilize if needed. Think of a reflection you could share with the group about how having an easeful relationship to the process of thinking could be of benefit. Listen to the fourth talk in the Intro series by Gil Fronsdal at http://www.audiodharma.org/series/1/talk/1762/. Lastly, have a reflection from the fourth talk in the series by Gil Fronsdal.

Closing Metta and Dedication of Merit:

Class 5 Check In: Please say your name and then close your eyes and share the first thought you notice. Give us a check-in.

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Q&A:

Homework Shares: Share with the group about how having an easeful relationship to the process of thinking could be of benefit. Share a reflection from the fourth talk in the series by Gil Fronsdal.

Mindfulness & Choiceless Attention Intro: In the preceding classes we’ve worked with a specific object A) as an anchor for our attention, and B) to familiarize ourselves with the range of human experience. Today we untether from a specific object and open to watching the parade. Again, it’s the process not the content that we are interested in seeing. When we take the mindful seat of observation, it’s still just the sky and the clouds moving through. Now we are simply opening to full range of clouds.

Noting practice explained. Return to the breath or anchor of your choice.

This is about taking the obvservational seat of mindfulness off the cushion and into our daily lives. If we keep practicing we literally become the observation with all the benefits and freedom that entails. Developing mindfulness in this way is how we align with all of our experience.

Guided Sit on Mindfulness and Choiceless Attention: Use the mindfulness as taking the seat of observation and the awareness as the sky metaphors. The objects are the clouds. What does it feel like when we recognize that we’ve become lost on the screen again and then come back here and take the seat of observation?

Work with noting and reinforce permission to come back to the anchor.

Work in during the sit the investigation: We can see, or rather know the objects that make up our experience. The clouds. We are aware of them. Can we see or sense the awareness, the sky, itself? Remember, we have to have taken the mindful seat of observation to explore this question. Are you mindful right now? This is simply a question. Hold it lightly. There is no particular answer we are striving for. Only to hold the question, and be attuned if anything does arise.

Sit Follow Up Q&A:

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Fundamentals of Experience (Three Characteristics Talk): When we watch the parade of clouds floating through the space of an awareness that is steadily mindfully oriented we start to see in a very basic way some fundamental of experience that are true in every single moment. The first is the extraordinary amount of change that is happening. I move my head from this side of the room to the other and an extraordinary amount of visual change has just happened. All the while, I’m getting a whole host of sensations that are telling me about that movement, my heart is beating, I’m breathing, thoughts are passing through my mind and my 7 trillion cells are involved in a dizzying variety of actions. And then the whole rest of the world is changing at this crazy pace too. Whoa, give me a break. How do we ever navigate our lives?

Given all this change all happening by itself, why is it that we think we can control it? Seriously. But we are highly conditioned to want safety. So we try to freeze the flowing river of change. How do we do that? We get on the seesaw. Remember our exercise? We try to stay safe by moving away from the unpleasant and moving toward the yummy stuff. Which doesn’t work. Which is stressful and neurotic. And so we suffer.

So there is always change, and when we try to grab it and control it we suffer. The third fundamental relates to asking the question, “Who is it that is trying to control experience in the first place?” Is it me? Who is me? Is me my thoughts? Well we saw how mercurial and vaporous they are. Is it my emotions? Hmmm. Those were flowing and changing too. Is it some person a bit behind my eyes? Does that make sense? We have seen, however, how we get conditioned. Like the way we incessantly get on the seesaw.the way we form patterns. Or get addicted to things. Maybe what’s happening is that a collection of conditioning is playing itself out over the course of lives. It’s all familiar, and it feels like a me. But on closer observation it starts to break apart.

So why bother to understand these 3 fundamentals of experience? Because if we hold these as areflection over time they deepen and help us to let go. To get off the seesaw. To open to peace and embrace the flow. To Dance With Life.

Q&A:

Dana Reminder:

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Homework: 20 minutes of meditation suggested per day with a choiceless attention. Return to the breath or other anchor to stabilize if needed. Think of a reflection you could share with the group about how following the flow of your experience with a mindful, choiceless attention could benefit your life. Listen to the fifth talk in the Intro series by Gil Fronsdal at http://www.audiodharma.org/series/1/talk/1762/. Lastly, have a reflection from Gil’s fifth talk to share with the group.

Closing Metta and Dedication of Merit:

Class 6 Check In: Please say your name and then close your eyes and tell us the first three objects you notice. Give us a check-in.

Q&A:

Homework Shares: Share with the group about how watching the process of your experience with a mindful, choiceless attention can be helpful to your life. Share a reflection from the fourth talk in the series by Gil Fronsdal.

Awareness Intro: Up until now we’ve worked with the elements of our experience. The particular types of clouds. Today we want to check out the sky itself. We’ve been holding the question throughout the course of whether we could see or sense anything about the awareness, the sky. It has qualities that we reflected on at the beginning. It does not judge. It is open and unstained or unharmed by the clouds that move through it. Maybe we’ve had a taste of these qualities through the weeks.

When we try to directly see awareness, we just can’t. It is invisible. But perhaps we can feel its spaciousness, its fluidity, its unstuckness. We talked about how awareness is the space that our lives unfold in. How if we are not aware of something, it literally does not exist for us. And yet it is so ineefable. Perhaps because it is what we live in - the basis of our lives. When asked why our awareness was so difficult for us to be aware, Einstein said “Fish will be the last to discover water.” We are so in it we can’t see it.

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We are so in it indeed. Did you know that there is a huge debate in science right now as to whether awareness is something we generate through all our billions of neurons, or is it something that generates a sense of ourselves within itself. It gets pretty mind blowing. And this is about the most basic aspect of our lives. Our ability to know to be conscious. Awake as opposed to being asleep in bed. We just know we are aware.

In Buddhism, consciousness is seen as arising with the clouds or objects of experience as an aspect of them. There are just so many objects being processed all the time, that, like the blades of a spinning fan seeming solid, it has a seamless feel. That seamless feel is what we call awareness, and it feels like the sky or space.

If our minds get really still and very focused as can happen on retreat, we can literally see an object like a thought arise and pass with great clarity. The knowing of the thought is an aspect of it. Sometimes, however, the attention can turn from the objects, the clouds, to the sky itself. The clouds drop away, and we are left with an open, empty sky. And no one can describe that. It is outside of a conceptual context. Exquisite.

But we don’t have to experience all of this to intuit the qualities of awareness, and how taking the mindful seat of observation can harness these qualities’ freeing nature for our benefit. What we want to do is to hold the context openly, and see if we can feel the qualities play out in the process of our lives.

The sit we are about to start is an opportunity to feel into the presence of the sky of awareness. Don’t worry about getting anything right. We are addressing a mystery. Allowing it to reveal itself organically. If we are pointed in the right direction, then we have much more of a chance to notice the qualities of awareness. This meditation is to open an internal exploration, and if it does not feel comfortable or is confusing, no worries. Practicing what we have learned so far is definitely enough.

Big Mind Meditation:

Sit Follow Up Q&A:

Metta: Basic metta guidelines. Metta as a balance to the observational quality of mindfulness. Think of the friendliest thing you have ever experienced. What do you

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feel? Where do you feel it? Have each person use their hands and bodies seated or standing to show what metta looks like to them.

Q&A:

Dana Reminder:

Resource Handout Distributed:

Closing Circle: Have all participants form a circle. Each person can share one thing they will take from the class into their lives. Protection cord ceremony. Hold hands. Appreciation of each other. Look around at each person. Bow to each other. Dedication of merit. Break the circle.

4 WEEK INTODUCTION TO METTA COURSE Eileen Spillane

PROVIDE A LINK TO GUIDED METTA RECORDING

WEEK 1

1. Introduction and overview of The 4 Brahma Viharas/Divine Abodes/4 Immeasurables Metta (loving kindness), Karuna (compassion), Mudita (sympathetic joy) and Upekkha (equanimity) 2. Introduction of participants (name, what prompted your interest in this course and what you are hoping to get from the course) 3. Guided 30 minute Metta meditation focusing on someone you have unconditional love for then transition into Metta for self. 4. Questions/Reflections/Sharing. Anticipate some may find self Metta challenging. 5. Closing with a chant and dedication of merit. HW: practice Metta daily 15-30 minutes/day

Week 2

1. Welcome and Group check in. How the home practice was. 2. Trouble shooting/feedback/Dialogue 3. Overview of offering Metta to unconditional love being, then a dear friend and then self. Emphasizing heart centered feeling vs repeating phrases. Importance of making the language fit so it feels natural and authentic.

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4. Guided metta meditation 30 minutes 5. Questions/Reflections/Sharing 6. Closing chant and dedication of merit. HW daily 30 min metta practice

Week 3 1. Welcome and Group check in. How the home practice was. 2. Trouble shooting/feedback/Dialogue 3. Overview of offering Metta to a challenging person. Dipping the big toe in and stepping out if it is too difficult. Imagining this person in a vulnerable state as a young child or ill to counter act any resistance. 4. Guided 30 min metta meditation with unconditional love being, challenging or difficult person, dear friend and then self. 5. Questions/Reflections/Sharing. Anticipate challenges 6. Closing chant and dedication of merit. HW daily 30 min metta practice

Week 4

1. Welcome and Group check in. How the home practice was. 2. Trouble shooting/feedback/Dialogue 3. Overview of expanding Metta beyond ourselves, into extended communities, all beings, all those suffering, N,S,E,W above and below 4. Guided 45 minute meditation with unconditional love being, self and extending it to those in the room, community, extending out to county, state, nation, world, planet, all beings 5. Questions/Reflections/Sharing. Anticipate challenges 6. Closing chant and dedication of merit.

A Karuna Immersion : 4 Week Introductory Course on Compassion Instructors: Valentin Melendez and Thomas Davis

Course Outline : This is a 4 Week introductory course that will present the Concept, Meaning and Practice of Compassion from the Buddhist perspective. This course has been developed to specifically for New Practitioners, Seekers and those non-aligned with any particular Faith Tradition.

The aim of the course is to provide some very practical and accessible instruction that will rely upon references to Dharma teachings, Meditation, personal inquiry and teacher guidance for proper utilization and application of the principles and tools being offered.

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The goal of the course is to give people an opportunity to discover and accept their Innate and Wholesome qualities and to nurture a desire to continue a Meditation practice.

The course will require Group Exercise, Homework and a willingness to try new things.

Course Outline : Week 1: Course Introduction - Thomas Davis Week 2: Cultivation of Compassion – Valentin Melendez Week 3: Misconceptions of Compassion – Valentin Melendez Week 4: Closing Session / Summary & Commencement

Introduction : Week 1: What are Your Thoughts about Compassion? Compassion has often been seen as an attribute that is a natural way to be, for those who are really nice, really religious and other special types of people who are not prone to anger and or frustration. There may be people that you may identify with who’ve seemed to model compassion such as The Pope. Jesus, Saint Mary, Mother Teresa, Mahatama Ghandi, Nelson Mandela, Martin Luther King, Jr., and even Barack Obama especially when you see how much he had to endure from the Republican Party for 8 years! .

Ok, so Who Is NOT so...COMPASSIONATE?

If we were to take a WorldWide Poll of the Most UNCompassionate People in History that list ‘could’ include :

Donald Trump, Adolph Hitler, Sarah Palin, Bernie Madoff (Wall Street ConArtist), KuKluxKlan, Sadaam Hussien, Osama Bin Laden, Racist Law Enforcers, J. Edgar Hoover...and many, many more.

The Truth is, ‘Most of Us’ are pretty certain about Who Is and Who Is Not Compassionate; even if most of us have not studied or practiced the art of Compassion ourselves. Part of this ‘knowing’ comes from the fact that Compassion is not something just for the religious or popular, but this is an Innate Quality and Attribute that All Human Beings have! Even the Human Beings that we don’t like!

We are here to learn about this Quality of Compassion by Uncovering and Discovering what has been with us all of our Lives.

What do we think Compassion is? (10min ) Group Feedback What does compassion look like? (10min ) Group Feedback

Where Many of Us Began our Search…

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A great majority of People born in the Western Hemisphere were born into or introduced to different Faith Traditions and Catholicism and or Christianity have been the most dominant of Faith Traditions of the West. My personal background was in the Christian Baptist Tradition, very similar to that of Dr. Martin Luther King, Jr. Now, the reason for this preface is to point out that in the West, Jesus or The Saints are or have been the Icons for Spiritual Virtues like Compassion. Not necessarily the Buddha. However, I recall the earlier days of when I was just beginning to practice meditation and was applying for College. I was talking with a College Professor of Religion who practiced both Christianity and Buddhism! And she told, me this, Thomas Jesus and The Bible tell us What to Do...But the Buddha instructs us on How to Do It.

This opened my desire to begin to understand what the Buddha had to say, because I wanted to do what Jesus said; “Love God, Love yourself, and Love others like you Love yourself.”

I shared this to invite you all to open your hearts and minds to what is being said, just in case, you may still have a strong commitment to your particular Faith Tradition. No one is asking you to change, and it is not necessary to do so, because we are here to discover what is already with us.

What the Buddha Taught : The Brahmaviharas

In the Dharma, also known as the Teachings of The Buddha we are introduced to 4 Qualities that are known as the Brahamaviharas and translates to the Divine Abodes.. The Divine Abodes are listed in english on the Left, and to the Right is the same word in the Buddha’s native language known as Pali.

Loving Kindness - Metta ( Pali ) Compassion - Karuna ( Pali ) Unselfish Joy - Mudita ( Pali ) Equanimity - Uppekha ( Pali )

In the Teaching of The Buddha the Brahmaviharas / Divine Abodes are also referred to as the Four Immeasurables. Meaning that there is no beginning nor any end to these qualities! There source never runs out! They are truly an ever-flowing fountain we can draw from, just as one draws water from a well. Except the supply of these qualities is Immeasureable and is within each of us.

The Dalai Lama has said, "If you want others to be happy, practice compassion. If you want to be happy, practice compassion."

Compassion is a desire to help others who are suffering or experiencing pain and difficulty. Note that the Dalai Lama emphasizes that Compassion must be practiced towards ourselves and others!

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Week 1 : THE CHALLENGES to COMPASSION

Anger is a primary obstacle to Compassion. Anger is an all too familiar emotion, feeling and experience that we would rather live without.

Question : Is there any relationship or similarities between Anger and Compassion? Can Anger and Compassion exist at the Same Time? How can we use Anger to help us Find Compassion...Is it Even Possible?

Homework : Observe moments when you sensed someone else in need and note How it Felt. Observe moments when you ignored that need ( and ) note How ‘that’ Felt.

Week 2 : Introduction to the Cultivation of Compassion with Valentin Melendez

Opening Exercise: Mindfulness of the body (20) Check-In :: How is your practice going? (10) Class Topic: What is compassion? and Why to cultivate compassion? (10 mins) Exercise: How is the experience of compassion? (10 mins) Topic: Components of compassion (the model of the Stanford University for the Cultivation of Compassion) (10 mins) Exercise: “Shared Common Humanity” (20 mins) Homework Practice (10 mins)

Week 3 : Introduction to the Cultivation of Compassion with Valentin Melendez

Opening Exercise: Mindfulness of breathing with compassion (20 mins) Check-In: How is your practice going? (10) Topic: “Obstacles to compassion” (10 mins) Exercise: “Self Compassionate Voice” (10) Topic: Componentes of Self Compassion (10) Exercise: “Eyes on” (20 mins) Home Practice (10 mins)

Opening Exercise: Mindfulness of the body 20 minutes Intention • Help participants to be aware of their physical experience. • During the next exercise this skill will be useful Instruction

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• Invite participants to sit in a comfortable posture with their spine straight, and if it is ok for them to close their eyes. • Guide a mindfulness of the body meditation • “Take a few slow deep breaths. Allowing any unnecessary tension in your body to let go. Becoming aware of the physical sensations in your body. Beginning with the sensations related to the earth element. Sensations of weight, solidity, textures... • Noticing the sensations related to the water element. Sensations of humidity like sweat or saliva. • Moving the attention to the sensations of the fire element. Noticing different temperatures in the body. Hot, warm, cold. • Lastly recognizing the sensations related to the air element. Sensations of the passage of the air in and out of the body. And any other sensation of movement. • Recognizing your mental and emotional state. And opening your eyes” Discussion: How is your practice going?

10 minutes Intention • Check any obstacles or misunderstandings of the last week´s home practice. • Help participants clarify any doubts about the last week´s home practice. • Share and normalize different experiences, and make the teaching point of the importance of the practice beyond any specific experience Instruction • Ask participants to share any experience, obstacle and doubt related to the last week´s home practice. • Ask if other participants had a similar of those who are shared, helping them to normalize their experiences. • Offer any necessary advice or clarification in case the home practice was misunderstood. Topic: Why and how to cultivate compassion? 10 minutes Intention • Explain the rationale behind the importance of the cultivation of compassion. • Present the science of the benefits of compassion. • Introduce the model of compassion cultivation of the Stanford University Instructions “Why cultivate compassion” • Explain why it is beneficial to cultivate compassion offering the next facts: • Compassion is part of the experience of all mammals. It has been develop by evolution in their physiology to help them take care of their offspring.

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• This group of physiological components is called “Mammalian caregiving system” and it is present in the human species, whose offspring is the most vulnerable of all mammals. • This compassionate predisposition has the next benefits: o Helps our species to build bonds of cooperation with others who are not part of our own family o Promotes the wellbeing of the vulnerable offspring o Is a desirable trait on the selection of a spouse or partner

• Compassion normally competes with other natural or biological drives like fear, anger, self loathing, etc. This is why even when compassion is present in all of us needs to be cultivated. • When compassion is cultivated it promotes the next psychological benefits: o Helps us to be present with the others suffering without being overwhelmed by it. o Diminishes the experience of loneliness, and lack of meaning. o Improves motivation and commitment with the social wellbeing. o Promotes the emotional regulation The full process of cultivation of compassion entails the development of: • Mindfulness: to be aware of others and our own suffering without reactivity, with less resistance or attachment. • Compassion for a loved one: recognize how is the physical and emotional experience of compassion. • Self Compassion: being able to take care of our own suffering and uneasiness in the presence of others suffering. • Self Loving Kindness: being able to celebrate and enjoy our own virtues and skills. An important part of recovering form being in the presence of others suffering. • Recognition of the Shred Common Humanity: the base of empathy, which helps us to recognize that others just like us experience suffering and want to be free from suffering, and at the same time want to experience happiness. And also the recognition of the fact that our own well being depends on the kindness of others. • Widening the circle of compassion: wishing others to be happy and free from suffering. Not only our loved ones, but also people we don´t know, and also those who are difficult for us. Doing this on the basis of the recognition of the shared Common Humanity. • Practice of active compassion: including in our everyday lives the practice of giving and receiving compassion. This practice moves us towards the practice of altruism. Which is acting for the benefit of others out of compassion. Exercise: How is the experience of compassion? 15 minutes Intention

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• Help participants to have an embodied experience of compassion. • Arise awareness about the importance of being mindful of the everyday experience as a means of recognize how compassion is experienced everyday. • Develop the skill of recognize how it feels when compassion is cultivated. Instruction Guided visualization (10 minutes) • Ask participants to sit in a comfortable posture with their spine straight. • You can guide the exercise following the next script: • “Now take a few deep breaths letting go any tension that is not necessary. Becoming aware of the physical sensations. Sensations like the weight of your body. The experience of your body posture or the temperature of your body. • Now think of a momento of your life when someone acted compassionately towards you. Maybe you was experiencing a challenge, or a difficulty and someone offered you help with emotional, material or other means. • Recognize how it feels in your body remembering this act of compassion towards you. How it feels in your face, your chest, your belly or other partos of your body. • Now think of a moment in your life when you saw someone experiencing suffering, uneasiness or pain and you had a compassionate attitude towards that person. • Remember how it felt, not only the emotional resonance, but the compassion attitude that made you help him or her. How it felt in your chest, in your belly, your face or your heart. • Now make anything you consider necessary to intensify this experience. Maybe doing some changes on your breathing, opening your arms, or placing your hand on your chest. • Now doing this changes, become aware of the sensations of this experience of compassion. • Let go of any gesture or change on the breathing. Come back to be aware of the sensations of your body, and whenever you are ready open your eyes Inquiry (5 minutes) • How is your experience of receiving compassion? How it feels in your body? • How is the experience of offering compassion towards others? How would you describe as detailed as possible the physical experience of compassion for others? Topic: Components of compassion 10 minutes The model of cultivation of compassion of the University of Stanford suggests compassion is more than an emotion. This model of compassion consists of four componentes:

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Intention • Offer a theoretical and scientific understanding of Karuna - Compassion. • Help participants to enrich their view of compassion, clarifying this is more than an emotion. • Offer a wider perspective of compassion where emotion is only an element and it can be present or not in the practice of compassion Instruction • Explain the model of the components of compassion of the Center for Compassion Altruism Research and Education of the University of Stanford, making clear it is one of many other components and it is offered because it has scientific bases. • The components of compassion understood as “The awareness of ones own and others suffering with the deep desire to alleviate it” are: o Cognition: The recognition of suffering in oneself or others. It is also called cognitive empathy. o Emotion: Also called emotional resonance or emotional empathy. It entails experiencing the emotional of others without being overwhelmed by his or her suffering. o Intention: It refers to the desire of relieving the witnessed suffering. o Motivation: It is the readiness or predisposition to use the own resources to act to relieve the witnessed suffering. • Of these components the one part which could be or not involved is precisely the emotional resonance. So, someone could recognize the suffering of others, with a strong intention and motivation to relieve that suffering, and that could be called also compassion. • In this model altruism is not included as a component of compassion because it is said altruism is the result of the presence of these components. Exercise: “Shared Common Humanity” 20 minutes Intention • Offer participants one of the main experiences of the process of cultivation of compassion. • Give the basis of a very useful daily practice for the gradual cultivation of the cognitive empathy and the intention tu relieve suffering of others. Instruction Exercise (15 minutes) • Ask participants to sit in circle if possible. • Ask them to take a blank piece of paper from their notebooks (it could be a piece of paper offered by the facilitator of the session). • In one side of the paper they will write one of their current hardest difficulties. (illness, pain, unemployment, losing a loved one, etc.) and how they feel about it. • The suggested structure of their sentences is: “The battle I am struggling now is (the situation in a brief sentence). And my heart feels (the feeling) “

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• And in the other side of the paper they´ will write. How they would like their hearts feel. • The suggested structure for their sentence is “My heart yearn to feel (how they would like their heart to feel)” • Then they can fold the small paper. • Then the facilitator ask them to put the small paper in a non transparent plastic bag, a box or cloth. • Afterwards the facilitator ask the participants to close their eyes and gives the next instructions “Now you will become aware of the shared common humanity this group is experiencing. The truth of experiencing suffering, and the wish of our hearts of being free from suffering. As you hear this truth of our hearts I will ask you to wish that person who shared his or her pain, to be free from suffering and to experience the happiness he or she wants. If at some point you feel overwhelmed, you can bring your awareness to your breathing or place a hand on your chest and wish yourself to be free from suffering and experience the happiness you yearn for” • Then the facilitator gives some logistical instructions “Now I will go to each of you and I´ll ask you to take one of the papers. You will read the paper out loud. Reading first the battle in the paper and later the yearn of the person. When you finish reading pleas wish the person to be free from suffering, and experience the happiness he or she yearn for, and then close your eyes” • Then the facilitator goes to each one of the participants in order offering one of the papers. Inquiry (5 minutes) • How did you feel when you heard the battle of your peers? • Did you hear something you are experiencing now or you experience in the past? • Does any wish naturally arises in your heart? • Is there anything you would like to offer to your peers right now (a hug, a phrase, etc.)? Homework Practice 5 mins • During this week try to see in other people, specially people you don´t know, the shared common humanity. • Repeat the phrase “Just like me” often in your daily life when you se someone experiencing hardships, or being inconsiderate, or experiencing joy. • Notice how this changes your experience of the situation or person. Session 3 Opening Exercise: Mindfulness of breathing with compassion 20 minutes Intention • Offer participants a meditation practice that can help them lead with their own suffering and also connect them with the suffering of others.

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• Diminish the resistant to experience the suffering of themselves and others. • Reinforce the component of intention and motivation of the compassion practice

Instruction • Ask participants to sit in a comfortable and stable posture with their spine straight. And close their eyes if they are ok with that. Otherwise they can have their eyes open in a soft way and without focusing in anything in particular during the exercise. • You can guide the practice following the next script: • “Now be aware of the sensations of your body. Beginning with the gross sensations like the sensations of the weight of your body. Or the sensations of the posture of your arms and legs. • Then take a few deep breaths letting go of any unnecessary tension in your body. • Becoming aware now of the sensations of your in-breathe. Noticing the experience of nourishing and freshness of the in-breathe. Recognizing its enjoyable qualities. (pause) • Now with every in-breathe wish to yourself wellbeing, happiness, strength, health and freedom. You can also encompass your inbreathe with self compassion phrases like “may I be free from pain and suffering”, “May I be free of anger and anxiety” or any phrase you need to hear right now (long pause) • Becoming aware of the sensations of your out-breathe and the experience of relaxation and letting go, enjoy these relieving experience. Noticing how when you exhale, your body experience easiness and relaxation (pause) • Now think of someone who right is experiencing pain, someone who needs to experience relaxation, easiness, and relieve. And with every exhalation send good wishes to this person. • Sending the relaxing qualities of your out-breath you can also send phrases of love and compassion. Phrases like “May you find peace and joy”, “May you be free from suffering”. (long pause) • Finally with every in breath send good wishes for yourself. And with every out-breath send good wishes to the other person. “One in-breathe for me... one out breathe for you”, “One for me... one for you”. • Now let go of the practice of good will, becoming aware again of the sensations of your body. And whenever you are ready. Open your eyes.

Discussion: How is your practice going? 10 minutes Intention • Check any obstacles or misunderstandings of the last week´s home practice. • Help participants clarify any doubts about the last week´s home practice.

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• Share and normalize different experiences, and make the teaching point of the importance of the practice beyond any specific experience

Instruction : • Ask participants to share any experience, obstacle and doubt related to the last week´s home practice. • Ask if other participants had a similar of those who are shared, helping them to normalize their experiences. • Offer any necessary advice or clarification in case the home practice was misunderstood. Topic: “Obstacles to compassion” 10 minutes Intention • Normalize any difficult experience related to the practice of compassion. • Give a frame to the experience of resistance or fears of compassion • Offer participants a map of what they can experience during the process of cultivation of compassion Instruction • Explain the next obstacles and common misconceptions about compassion. Obstacles • Paul Gilbert a scientific and researcher about compassion, creator of the Compassion Focused Therapy, has found most people experience one or more of the next fears of compassion. • Fear to receive compassion: Many people believe if they allow themselves to receive compassion the will become weak, others will take advantage of them, their vulnerabilities will be exposed, their value as human beings will diminished, amongst others. • Fear to give compassion to themselves: This fear is based on beliefs like, if I give compassion to myself I will become selfish, or I will be self indulgent or conformist, or others will not love me. • Fear of giving compassion to others: The beliefs which support this fear are, if I give compassion to others they will take advantage of me, I will suffer and sacrifice myself, I´ll make others dependent of me, they´ll become weak. • These fears are related to our attachment style developed during our childhood. The main attachment styles presented by Gilbert are: Secure attachment, avoidant attachment, and insecure attachment. These styles can interplay between them creating other styles. • Depending on how our first caregivers treated us during childhood we learnt others, caregivers would be there when we experience suffering and vulnerability, or in the other hand they would be sometimes yes and sometimes no, or depending on our behavior. And we could also experienced the absence of caregivers, and that impacted our way to relate to others, to attach to others.

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• This gave raise to our fears of compassion, and that is a completely normal human condition. One of the first steps to work with these fears is to acknowledge their presence and to be patient and understanding with ourselves for their presence. This is in itself an act of compassion. Misconceptions about compassion • Other common obstacles for the healthy cultivation of compassion are the misconceptions, and is very useful to know what is what is not compassion to be aware of what we are cultivating. • In the Buddhist tradition it is said the virtues of the heart like compassion, loving kindness, joy and equanimity have a far enemy and a near enemy. The far enemy is normally easy to recognize and in compassion is cruelty. The near enemy is called near because sometime we confuse the virtue with its enemy, is not very easy to recognize. In the case of compassion the near enemy is pity. • There are several differences between compassion and pity, but one of the most clear ones is that compassion includes the experience of common humanity, recognizing the fact that the other just like me experiences suffering and just like me wants to be free of suffering. • In the other hand pity is based in an experience of superiority of the one who witness the suffering of other. • Compassion is also confused with heroism, and even though, compassion might give rise to acts of heroism, is not in itself heroism. so compassion can be a more day to day experience, which not necessarily implies a personal risk or sacrifice. • Compassion is not sacrifice, since one can be a compassionate human being without sacrificing the own wellbeing. • Compassion is not empathic distress. Sometimes people believe they are compassionate because they suffer a great deal for the suffering of others. That strong suffering is called empathic distress, and sometimes is more an obstacle for doing something for the other than a motivator. • And lastly compassion is not the fear to be seen as a bad person. Sometimes we act “compassionately” with the motivation to be seen as good persons by others. That is not compassion because compassion has the motivation of relieving the suffering of others. Inquiry • What did you experience when you were repeating those phrases to yourself? • Did any of you experience difficulties finding the phrases? • When do you think these phrases might help you Topic: What is Self Compassion 10 minutes Intention • Offer the participants a theoretical frame for the understanding and practice of self compassion

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• Arise the curiosity of participants to deepen their knowledge and practice of self compassion Instruction • Explain the definition and componentes of self compassion • Self compassion is learning to treat ourselves as we treat a good friend or a beloved one. • 79% of people finds easier to be kind to others than to themselves, 19% of people finds equally easy to treat themselves kind than others and 2% find easier to treat themselves more compassionately than others. • A way to define self compassion like “a loving connected presence” with ourselves. • Its components are : • Mindfulness: The awareness of our own suffering with an attitude of openness, curiosity and acceptance • Common humanity: The recognition of the fact that we are not alone in our suffering. Suffering is a human experience. That is why there is nothing wrong with you for experiencing suffering. • Kindness: A warm, kind, patient, tender and understanding attitude towards our suffering instead of self judgment and self critique. Intention • Offer participants an experience of the components of the process of cultivation of compassion. • Have a referent of the experience of the practice for the week. Instruction • You can guide the exercise following the next script. • “Now please make dyads and sit one in-front of the other. • Select who is the person “A” and who is the person “B” • “A” will select an experience of difficulty he or she is experiencing right now and will share that with “B” • “B” will listen compassionately. In silence and acknowledging his or her partner. • When I ask you to change roles (after 3 minutes) you will change. • When “B” finishes sharing please just close your eyes. (short pause) • Now please stay silent, open your eyes and see the face of your partner. • Try to recognize how it feels to be the person you have in-front of you. • How would it feel to have his or her clothes, his or her hair, and to experience the hardship the person just shared with you. • Now please arise good wishes towards your partner. Recognizing he or she wants to be free from suffering, and want to be happy. Wish him or her in silence only with your heart or mind “may you be free from this suffering you just shared with me”, “may you find peace and joy”, “may you be free from fear and anxiety”... and experience this good wishes towards your partner (long pause)

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• Now please close your eyes and take the forearms of your partner in complete silence sharing good wishes only with your touch. (short pause) • Now let go of this contact and recognize how you feel (long pause) • Please open your eyes and share your experience with your partner (2 to 3 minutes) Inquiry • How did you experience to listen the hardships of your partner in silence and with compassion? • How did you feel when you shared your difficulty? • How was when you sent good wishes to the other with your mind and heart? and with your touch?Home Practice 10 minutes • During this week try to see other people placing your “eyes” in their hardships. Recognizing they just like you don´t want to suffer and want to be happy. • Wish them with your heart and mind to be free from suffering and to be happy. • Pay special attention to the moments when others are angry or sad or stressed. • Practice the Self compassionate phrases and tone of voice when you experience suffering.

Week 4 : Closing / Summary – Thomas & Valentin GROUP DISCUSSION: Share your Experience over the Time of the Course (25)

Do you feel like compassion is real? Or that its is a possibility for you to experience?

Did you feel the compassion for yourself come more often or for others?

Where were you when the call for Compassion showed up?

Bonus Question : Did did it ever feel more comfortable to be Angry instead of Practicing Compassion?

Q&A With Valentin and Thomas ( 20 )

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Beginner’s Meditation Course 2016 by Shakthi Ganeshan, MD, MPH, Yogini and Stephanie Tate

Week 1: Welcome and Introduction Shakthi Ganeshan, MD

Students will be welcomed into the space and oriented. They will be given a brief orientation to the physical space… with encouragement to leave shoes outside the room, to find a comfortable seat, and where the restrooms are.

After students enter, Shakthi gives them… a sense of the evening. We will have a short introduction, then a 30 minute sit. Then a break and then Dharma talk. • 10 minute Welcome • 30 minute Guided Sit—with mindfulness of the body as the focus, and guidance in connecting to the felt sense of the body. • 10 minute break for students to stretch and relax. • 40 Minute Dharma Talk

1. Sitting and Getting Comfortable: the cushion vs. the chair. a. Reference to the 4 postures the Buddha taught for meditation b. Addressing special challenges… such as so back pain 2. Overview of the Satipatthana Sutta a. What the Buddha called the “Direct Path to Realization 3. Mindfulness or Sati. a. Introduction to the practice b. Foreshadowing that the 4 Foundations will be a talk in the series. 4. Sustaining practice through the course a. Asking students to sit at home for 10minutes a day b. Asking them to find a buddy in the group to touch base with once per week. 5. Closing and Dedication of the Merit

Week 2: Mindfulness of the body, Part 1, Mindfulness of breathing Shakthi Ganeshan, MD, MPH, Yogini

Students will have some Dyad time and time to ask questions. Welcome and Guided Sit- 40 minutes- standing and walking meditation 1. 10 minute stretch and relax break 2. Mindfulness of the body a. Reading of this portion of the Sutta b. Mindfulness of breathing c. Mindfulness of the postures of the body (walking, standing, sitting and lying down) 3. Q&A CDL5—Summer 2016 Creating a Class Series 145

4. Closing and Dedication of the Merit

Week 3: Mindfulness of the Body, Part 2, 32 Parts of the body Stephanie Tate 1. Welcome and Guided Sit – 40 minutes 2. 10 minute stretch and relax break 3. Mindfulness of 32 parts of the body a. Reading of the Sutta b. Purpose is to explore the repulsiveness of the body for the means of becoming less attached. c. Traditional exploration 32-parts of the body d. Additional applications for overcoming the hindrance of desire 4. Q&A 5. Closing Metta and offering of Merit

Week 4: Mindfulness of the Body Part 3, Mindfulness of the Elements Shakthi Ganeshan, MD, MPH 1. Welcome and Guided Sit – 40 minutes 2. 10 minute stretch and relax break 3. Overview and the purpose of the Mindfulness of the Elements a. Reading of the Sutta b. Contemplation on the elements of the body: i. Solidity – earth element ii. Liquid – water element iii. Fire – heat and coolness of the body iv. Wind – Air and wind properties of the body 4. Q&A 5. Closing Metta and offering of merit

Week 5: Mindfulness of the Body Part 4, Mindfulness of Death Stephanie Tate 1. Welcome and Guided Sit – 40 minutes 2. 10 minute stretch and relax break 3. Reading of the Sutta 4. Purpose for contemplating death a. Impermanence b. Creating a sense of urgency 5. Ways that it is typically practiced in the West and teachers who teach it 6. Q&A 7. Closing Metta and offering of merit

Week 6: Mindfulness of the Mind and Feeling Tones: Stephanie Tate 1. Welcome and Guided Sit – 40 minutes 2. 10 minute stretch and relax break 3. Overview of Mindfulness of Feeling Tones

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a. Exploring the feeling tones 4. Overview of Consciousness 5. Overview of Mind Mental Objects 6. Q&A 7. Closing Metta and offering of merit

Week 7: Mindfulness as Contemplation of the Dhammas Shakthi Ganeshan, MD, MPH 1. Welcome and Guided Sit – 40 minutes 2. 10 minute stretch and relax break 3. Overview of contemplation of the teachings a. The 5 Hindrances b. The Aggregates c. The sense-bases d. Factors of Enlightment e. The Four Truths 4. Q&A 5. Closing Metta and offering of merit

Week 8: Wrap-up Stephanie Tate & Shakthi Ganeshan, MD, MPH 1. Welcome and Guided Sit – 40 minutes 2. 10 minute stretch and relax break 3. Review of what was covered over the previous 7 weeks 4. Putting into practice, sustaining practice tips 5. Additional resources, reading, etc. 6. Q&A 7. Closing Metta, offering of merit

An introduction to Insight Meditation Justin Michelson A 6-Week Series & Day-long Retreat Mondays, 6:30-8:30pm, October 3th - November 7th grow in wisdom ~ awaken compassion ~ explore your truth

Week 1: The Meditative Journey: an overview of the history, the practice and the path.

Week 2: At Home in our Bodies: finding wonder, intimacy, and belonging in our own skins.

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Week 3: The Garden of Feeling: welcoming the myriad flavors, colors, and textures of our inner energies.

Week 4: Our Brilliant Minds: getting clearer on the processes, functions, and limitations of concept, views, and beliefs.

Week 5: Our Intrinsic Awareness: an exploration of Attention, Presence, and Mindfulness.

Week 6: The Nature of Experience: contemplating the patterns, processes, and fundamental truths of our inner and outer lives.

Week 7: Day-long Silent Retreat (optional): a culminating journey to deepen the roots of our growing wisdom and compassion, and plant strong intentions for the fruits of our future practice.

$10-15/class suggested donation ~ Full participation strongly encouraged ~ Pre-registration required: Call 206-356-0354 or email [email protected] Course Objectives: To inspire the positive evolution of our personal spiritual paths (however we may define them) through: (a) Understanding - of the Insight Meditation wisdom tradition (b) Experience - of formal meditation practices/techniques (c) Support – of a spiritual community of friends (“sangha”)

Understanding. Through the six week series, participants will come to understand the fundamentals of Insight Meditation, including the history, philosophy, and practices of the tradition, and its Buddhist roots. Participants will gain a basic understanding of the meditative journey and its potential place within the context of their life.

Experience. Each class explores experiential practice of various meditation techniques, progressively introducing new layers of personal investigation and contemplation. By the end of the series, participants will gain a basic sense of familiarity, safety, and personal confidence in the formal meditation practice, and a deepened understanding its potential value in their life.

Support. There is no measure for the true value of spiritual community. Having the support of spiritual friends is a deep blessing that supports us every step of the way. Through the help of our relationships, both positive and challenging, we learn to

CDL5—Summer 2016 Creating a Class Series 148 integrate spiritual truths into our daily lives. In this course, we will learn from one another through the sharing of our unfolding discoveries, and the collective offering of our kind attention.

Further Detail on Weekly Classes: This intro course introduces new meditators to the Insight Meditation tradition through the teachings of the 4 Noble Truths and 4 Foundations of Mindfulness.

Week 1: The Meditative Journey: an overview of the history, the practice and the path. In this session, we will summarize the trajectory of this introductory course, introduce ourselves and our personal interests, journey into the practice of breathing meditation, and discuss various ways of understanding the meditative path and spiritual journey, including reviewing the classic text of the Buddhist 4 Noble Truths.

Week 2: At Home in our Bodies: finding wonder, intimacy, and belonging in our own skins. In this session, we will dive deeper into the fascinating felt experience of being embodied. We will journey through several body-based meditations, including walking meditation, and discover how body-awareness can safely anchor our attention in the present moment. In the process, we will encounter inherited stories/beliefs about our bodies, and have the opportunity to see them, release them, and invent them anew.

Week 3: The Garden of Feeling: welcoming the myriad flavors, colors, and textures of our inner energies. In this session, we will explore the rich life of our emotions. Emotions are energy in motion, appearing and changing within us almost constantly. As we tend to this garden with our own awareness, we learn to allow these experiences to arise and change with kindness. Through guided meditations, visualizations, discussion, and dharma talk, we can begin to feel into a wise relationship with this aspect of our lived experience.

Week 4: Our Brilliant Minds: getting clearer on the processes, functions, and limitations of concept, views, and beliefs. In this session, we will begin to shed the light of awareness on our own busy minds. Our brains are amazing organs of perception. It’s time we become curious about the nature of their constant perceptions, interpretations, and storytelling. Through exercises and discussion, we will explore the difference between experience and ideas, imagination and reality, and begin to understand how our habits of mind come to shape and fix the way we see ourselves, each other, and the world.

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Week 5: Our Intrinsic Awareness: an exploration of Attention, Presence, and Consciousness. In this session, we will turn our attention to look upon itself. What is this innate human faculty of awareness? How does it operate and where does it come from? The answer may lie within the space of the question itself. Bringing in concepts from mysticism, quantum physics, and biological science, and using guided meditation and discussion, we’ll begin to develop a sense of this fundamental element of experience.

Week 6: The Nature of Experience: contemplating the patterns, processes, and fundamental truths of our inner and outer lives. In this final session, we will draw on the strength of our growing awareness to contemplate the patterns of our moment- to-moment experience, and of our broader lives. What do our sensations, emotions, thoughts, and actions all have in common? They all change. Through understanding of the basic patterning or movement of life, we can begin to take our lived experience less personally, learn to let go of what doesn’t serve, and open to the ever-changing creative energy that animates us.

Week 7: Day-Long Silent Retreat: (Described in detail for Spring CDL homework)

INTRODUCTION TO MEDITATION, based on the Four Foundations of Mindfulness by Alice Robison, Jacqueline Nelson, Kristin Barker, Mark Pugsley, and Suzanne Colon

HOW WE INTEND TO HOLD THE SPACE FOR THE SERIES: With the power to guide others in opening to their own immediate, tender and sometimes powerful experience, I intend to: ● Arrive on time and prepared. ● Create as inviting a space as I am able. ● Meditate before everyone arrives to check in with myself ● Attend to this particular audience: What do beginners need to know and practice with? What tools do they need to practice on their own? In a sangha? ● This article by Bhikkhu Bodhi talks about Mindfulness secular vs. within Buddhist practice and can help inform my approach: http://www.accesstoinsight.org/lib/authors/bodhi/bps-essay_45.html ● Call on my relatives and teachers, CDL colleagues in to support me ● Be as conscious as possible of the process of generating community. In each class, consider the following

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○ What does it mean for me to take full responsibility for my own cultural experience, and interpretations of the basic teachings and essential practices? ○ Who do I imagine coming to this class? How does my sense of the audience shape what and how I offer the Dharma? How might this offering reinforce who does and does not feel at home? ○ In my introductions and welcoming, exercises, closings, etc., how am I implicitly shaping the culture of mindfulness? What and who is included in this and what / who might be left out? For instance, might introducing myself with race, class, gender-identity, education, citizenship, and other attributes named help make space for our differences as we attempt to weave a sense of connection? ○ What am I implicitly or explicitly communicating as the purpose of mindfulness practices? What is included in this and what is left out? ● In all of this, trust my practice and that the knowledge and experience of the dhamma, trust that it will lead me and flow from me. ● This is a beginning class. I can make a lot of space. Keep it simple.

CLASS #1: Overview (Alice) The root of the Buddha’s teaching is found in two main suttas (define sutta: thread) One of these main suttas is the Satipatthana Sutta meaning The Four Foundations of Mindfulness. The Four Foundations are the Buddha’s instructions to “see clearly” and “wake up” to greed, hatred, and delusion. It is possible in this lifetime to do so. This path to freedom is likened to an investigative journey within our mind/heart/body complex to meet whatever is present and arises within our experience with friendliness and compassion.

During this six week class we will learn the structure of the Four Foundations, and will teach each Foundation through learning and through experiencing. Each class, 90 minutes long, will follow roughly the same format: A. SIT (10 MINUTES) B. REPORT ON HOMEWORK/Q&A C. INTRODUCTION TO ONE OF THE FOUR FOUNDATIONS OF MINDFULNESS D. SIT/GUIDED MEDITATION E. HOMEWORK

Tonight we’ll honor how this particular lineage of teachings, these that have the potential to liberate us individually and collectively from distress, came to us tonight. We’ll see who’s here and start to build connections. For most people, meditation practice is not easy; we’re going to need each other!

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We’ll then get you oriented to a basic meditation practice. Our intention is that you are all invited into this journey with us where no one is left out. All experiences, whether new or completely unfamiliar, whether you’re loving it or (perhaps more likely) finding seemingly impossible, are welcome.

Over the following five weeks, we’ll explore each of these “foundations” of mindfulness, these ways of paying attentions, these layers of experience. We hope that you find each has both challenges and gifts for you. ● We’ll begin with the most basic: the First Foundation of Mindfulness, the experience of inhabiting this body. We’ll attend to the raw sensation of contact, sound, breathing. ● Next we’ll explore the Second Foundation of Mindfulness the immediate, preverbal response to contact. We’ll get out our mindfulness microscopes and explore what happens in the heart/mind when it encounters each and any of the millions of raw sensations. Tiny and fascinating worlds await us. ● In the next session, we’ll look at the Third Foundation of Mindfulness. Our mindfulness lens will zoom out to what are called the mental formations. These include, and we’ll focus on, strong to subtle emotions. We’ll see how mindfulness is our excellent guide and steadfast ally in befriending of even the most difficult emotional experiences. ● We’ll conclude our brief tour of the foundations with the Fourth Foundation of Mindfulness: the dhammas. By examining one of the many Buddhist “lists”, a set of 5 patterns classically referred to as “the hindrances” (which regularly hijack our intentions but whose encounters are essential to awakening). By getting to know, understand and even befriend them, our practice can grow stronger, wiser and kinder. ● In the sixth and final class, the series will wrap with some additional exercises, recommended resources and ways to stay connected to community.

HISTORY: Insight meditation comes from the countries of Burma, Thailand, and Sri Lanka. You may hear it referred to as Insight, Vipassana, or Theravadan and more commonly in our Western/secular culture as mindfulness meditation. When Eastern teachers brought Theravadan practice to the West they chose not to bring the cultural aspect of these countries. So in the West you will find Vipassana practice very plain and simple sitting and walking in silence for long periods of time, and integrating mindfulness into everyday life.

DEFINE: ● Vipssana- to see clearly. One of the techniques found in the Theravadan tradition. Also found in the Tibetan tradition ● See what clearly? The Four Noble Truths and the Three Characteristics

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● Theravadan- Thera= Elders vada= word or doctrine “The Doctrine of ● the Elders” ● Mindfulness-Being aware of our of our moment to moment experience with non-judgmental awareness. As mindfulness grows freedom happens right now.The path increases freedom as mindfulness grows. The end of the path is the uprooting of greed, aversion, and delusion.

Briefly relate: The three Eastern lineages of Buddhism that have come West in the last 50 years (?) are Theravadan, Zen, and Tibetan.

-The Zen tradition was brought to the west by many teachers. One notable teacher was Suzuki Roshi who started the San Francisco Zen Center. The Zen tradition, over the centuries, traveled from northern India to China and then onto Japan. When teachers brought the Zen practice to the west they chose to bring the cultural tradition with them. Therefore, there is chanting, ritual, art etc. Zen practice emphasis practicing in community and emphasizes work as practice. A Zen teacher is called “roshi”

Roshi – Venerable master of zen. A roshi can be a man or a woman, a monk or a layperson. Although the approach has varied down through the centuries, certainly many years of training and some degree of "enlightenment" are required before becoming a roshi is even considered. Some of these years of preparation are often spent teaching the dharma as a sensei. In most zen traditions, an established master will elevate a teacher to the level of roshi through a process known as "dharma transmission." This also establishes an important link; the new roshi is considered a dharma heir or dharma successor of the established roshi.

-The Tibetan tradition, clearly, comes from Tibet. When the Chinese invaded Tibet in the 1950’s the monks and people had to escape over treacherous terrain and conditions. Many people died, but those who survived were given refuge in Dharmasala, India. Currently HH Dalai Lama lives here. The Tibetan practice also kept intact their cultural heritage and have ornate art and rituals in beautiful temples and lots of chanting. A Tibetan teacher is called “rinpoche” (pronounced: rin-PO-shay) ● (Tib. = "Precious"). Honorific applied to reincarnate lamas and other highly respected persons. ● (Tibetan rin-po-che) - Literally, precious. A term of respect added to a lama’s name. ● The title for an incarnate lama, meaning

All the Buddhist lineages and teachings are different in flavor but teach the same goal: To wake up to the delusion of our conditioned thoughts, and to take the teachings and apply them to our own experience and see what happens. Freedom is CDL5—Summer 2016 Creating a Class Series 153

gained when greed, hatred, and delusion (the Three Unwholesome Roots) are uprooted. There is no one telling us to “believe” anything. The Buddha offers us the teaching of: ehipassikio which means “come see for yourself. The instructions of how to practice are clearly given in the Four Foundations of Mindfulness and the Four Noble Truths.

Give out a handout that includes the above and the Four Foundations and what they are. Briefly: ● The Buddha: dates of birth and death, lived in Northern India. ● Three lineages come to the West ● Definitions of mindfulness etc ● Four Foundations :body (rupa), feeling tone (vedena), mind states (citta), teachings (dhammas) ● Definition of sutta: ● Literally, "thread"; a discourse or sermon by the Buddha or his contemporary disciples. After the Buddha's death the suttas were passed down in the Pali language according to a well-established oral tradition, and were finally committed to written form in Sri Lanka around 100 BCE. More than 10,000 suttas are collected in the Sutta Piṭaka, one of the principal bodies of scriptural literature in Theravāda Buddhism. The Pali Suttas are widely regarded as the earliest record of the Buddha's teachings.

Q&A: take any questions

SITTING: Take plenty of time to work individually with yogis on posture. Chair, cushion, bench. Asking questions about injuries, pain etc. Take questions. Once situated give instructions: Line up the hips, spine, shoulders, ears, top of head. Breathe in and exhale and relax any tension but keep the spine upright. Practice 15 minutes. Discussion and questions then give assignment.

HOMEWORK: ● Set the intention to sit every other day (at least 4 times) until our next class for 15 minutes. You can sit longer if you like but not over 30 minutes.Talk about the tiime of day to sit, introduce Insight Timer and how to keep time. ● Go home and create, if you have not already, a space in your dwelling place where you can be quiet and sit and meditate. (If you already have a space take some time to look at it and see if there is anything you would like to change up). Get your sitting arrangement set up and perhaps create a little altar or have a few items in front of you that mean something to you. (A candle, a stone, a statue of a deity that means something to you). It is helpful

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to have pets, kids, partners, roommates, etc. in another area of the house so you can stay focused on sitting and give yourself this time. ● Get set up and start the timer and sit for the designated time and watch what arises. Body pain, thoughts, itches, noises, memories. If you get distracted resolve and try to stay sitting and be with whatever is arising. When the timer or bell rings say “I did it!” and take a moment to thank yourself for setting aside the time to sit. Take another moment, before you get up, and check in and see how you are feeling inside your body/heart/mind. Remember there is no wrong or right way to meditate. Make a few notes about your experience and please bring them to share at the next class which will be on Mindfulness of the Body. Then notice how the rest of your day goes. ● You might watch this PBS documentary on the life of the Buddha

CLASS #2: MINDFULNESS OF THE BODY (Jackie) A. SIT (10 MINUTES) Welcome to week two of our six weeks series on the four Foundations of Mindfulness. Today we will be speaking about the First foundation of Mindfulness, Mindfulness of the body.

~Ajahn Mun “In your investigation of the world, never allow the mind to leave the body. Examine its nature, see the elements that comprise it, see the impermanence, the suffering, the selflessness of the body while sitting, walking, standing, lying down. When its true nature is seen fully and lucidly by the heart, the wonders of the world will become clear. In this way, the purity of the mind can shine forth, timeless and delivered.”

Please find a comfortable posture (recap-Alice’s posture techniques); Check in with your body: how does it feel? Calm, stressed, pain, ease, hardness, coolness…what are the sensations which are present…Allow your body and mind to arrive, and settle; let go of whatever your day has been to this point…(Silent sit-10 min.)

B. REPORT ON HOMEWORK/Q&A ● Sharing of last week’s Homework; Any questions that came up about your practice, clarifications... C. INTRODUCTION TO MINDFULNESS OF THE BODY ~The Buddha AN 4.45 “In this fathom-long body with its perception and thoughts there is a world, the origin of the world, the ending of the world and the path leading to the ending of the world”.

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● Satipatthana Sutta: The Foundations of Mindfulness (bullet main points from this sutta) (Sati-Alertness, Remembering, Mindfulness) MN 10

● Anapanasati sutta: Mindfulness of breathing (bullet main points from this sutta) MN 118

● The body as a doorway to freedom: The body as your personal laboratory.

● Seeing, hearing, smelling, touching, tasting- all these sense doors available for investigation..

● Traverse the terrain of your fathom long body-Gently, Patiently, Ardently.

● The breath as an anchor for Mindfulness: Becoming friends with the breath.

(I will expound on the above & provide experiential examples)

● Notes: Topics to cover (explain topics & provide experiential examples)

This first foundation is probably the most available foundation and provides instantaneous access to momentary freedom through the lens of mindfulness. It is a reliable fertile practice arena. The body is an incredible tool in waking up to moment to moment experience.

The body is your own internal compass, which directs you away from the storms that arise… steering you to clearly see into whatever is present moment to moment, with acceptance and compassion.

Your body and breath can be become your best friend and greatest ally, helping to navigate you back home to stable, safe ground.

Your OWN precious body becomes a fortress to protect you from the outside forces, your body is a guidepost, provides a foundation, a compass to deeper inquiry and freedom. The body sensations and breath are always available…

When stress arises, when things are unpleasant: Difficulties that arise from particular situations: relationships with co-workers, loved ones, friends, colleagues; a health issue; death of a loved one or pet; the injustices occurring in our world; the perils of our mother Earth… check in with what’s happening in the body, with the breath in times of dis-ease?

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Ask yourself: Am I in touch with what’s happening?

Does the breath or body feel constricted, is your body temperature hot, heart racing, what are the sensations that are present of you? befriend them all.

Learn to go directly to your body for the information needed to stay connected to the present moment. Use your breath and body as resources, which can redirect you from harmful or reactive, to peace and ease. Learning to pause, becoming aware, accepting what is present and allowing it to be. When events in daily life cause you pain, anxiety, stress or whatever is coming up internally or externally, use this process of going “within” to cultivate a more skillful response…calm, wholesome reactions to take the place of our more unskillful, hurtful, habitual reactions.

D. SIT/GUIDED MEDITATION ~Reggie Ray “In meditating with the body as our guide, we come to feel that, perhaps for the first time in our lives, we are in the presence of a being, our own body, that is wise, loving, flawlessly reliable, and, strange to say, worthy of our deepest devotion.”

● Guided Meditation- (Journey through the body: sensations, breath, sound, touch) ● Silent sit. ● Q&A; Share your experience during this meditation (what came up, how was it of you)

E. HOMEWORK ~Ajahn Chah "Don’t think that only sitting with the eyes closed is practice. If you do think this way, then quickly change your thinking. Steady practice is keeping mindful in every posture, whether sitting, walking, standing or lying down. When coming out of sitting, don’t think that you’re coming out of meditation, but that you are only changing postures. If you reflect in this way, you will have peace. Wherever you are, you will have this attitude of practice with you constantly. You will have a steady awareness within yourself.”

(I’ll add daily life examples, benefits & offer ways to practice)

● Utilize this first foundation to bring more awareness to your body: sensations, hearing, seeing, tasting, touching, smelling, posture, breathing, pain, pressure, ease…as you move through your day.

● Please continue to make time for your practice. This week, practice at least 5 times for 15 minutes. Again, sit longer and more often if you like. CDL5—Summer 2016 Creating a Class Series 157

● Practice during your daily activities to cultivate more awareness of what is happening in the body moment to moment, being ok with whatever you are feeling in the body.

● Practicing with the body in all postures: Standing, sitting, walking, lying down.

● While going about your day to day activities find ways in which your usual daily activities can be used as practice. Incorporate- “A bell of mindfulness” ~ Thich Nhat Hanh.

CLASS #3: MINDFULNESS OF PLEASANT/UNPLEASANT/NEUTRAL (Kristin) Welcome. Frame tonight’s class in the arc of the course: look very closely at the construction of experience. In that, discover and explore the place where freedom begins.

A. SIT (10 MINUTES) B. REPORT ON HOMEWORK/Q&A C. INTRODUCTION TO MINDFULNESS OF VEDENA All experience is preceded by mind, Led by mind, Made by mind. Speak or act with a corrupted mind, And suffering follows As the wagon wheel follows the hoof of the ox.

All experience is preceded by mind, Led by mind, Made by mind. Speak or act with a peaceful mind, And happiness follows Like a never-departing shadow. - The Buddha (Dhammapada)

The Buddha’s radical assertion was that freedom, the deepest well-being, is available to us in every moment. But how do we discover and enable this freedom for ourselves?

Last week, we explored what it is like to ground our attention on the raw sensations of the body. This second way of establishing mindfulness focuses our attention on the opening moments in the construction and deconstruction, of distress. If we can deconstruct distress, dukkha, emotional suffering, our natural awareness, that which is inherently open, vast and connected, is increasingly available. With

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Our focus tonight is on this opening moment, our chance at freedom. This 2nd foundation of mindfulness is referred to as Vedena, or “feeling tone.” In response to sensory contact, our system instantaneously responds somewhere along the continuum of pleasant, to neutral or perhaps as unpleasant. The eye sees it’s object, the ear hears a sound, the mouth tastes the food and instantly there is an unavoidable uninterruptible response: P/UnP/Neither. [two examples] A million times a day, preverbal, choice-less. No problem.

It is what happens next that shapes the pattern of our lives, governs our world.

The Buddha understood that our minds have tendencies. For all kinds of very understandable reasons, the response to pleasant generates “craving” (explain). Unpleasant ⇒ aversion (explain) and neither ⇒ some form of either ignoring or disconnecting (explain).

[Review 6 sense doors. Clarify the thought as in some ways an independent object that mind thinks upon]

[1 Example of contact => vedena => tendency]

He called these 3 tendencies “poisons.” Yikes! Indeed, they are the roots of all distress, the way that we individually and collectively create hell on earth. For this reason, the Buddha said that vedena moves consciousness. These are big forces.

But how does this happen: “What we contact, we feel; what we feel, we perceive; what we perceive, we think about; what we think about, we proliferate; what we proliferate becomes the shape of our experience, the making of our world.”

To be clear, this step after contact and the feeling tone, our first chance for intervention, is perception and perception is genuinely helpful, functional, indeed, essential. It organizes our experience, enabling us to avoid danger and get our basic needs met. But perception fueled by the tendencies, the emotional wanting of only pleasant and affirming experiences, ● Grasps what is pleasant; rejects what is unpleasant; ignores what is neither. ● Gathers within and around it, like a brewing storm, the emotional/mental energy to propel us into developing and strategizing, asking and answering ○ How shall I go about getting or keeping this that I want? ○ What must I do to rid myself of this that I do not? ● Filters, narrows and distorts

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This is what Christina Feldman calls the “architecture of our experience,” how the past is projected upon the present which then becomes our future. How identity and entire worlds are formed and solidified.

[example of vendena/tendency/perception] “Mindfulness is all helpful.” -TNH

Our great opportunity is to know this. To see the movement from contact to feeling to the tendency, to catch the movement from vedena in the act. Looking closely, we can watch the elemental formation of our suffering and in the watching, space is created, we can experience the pleasant/unpleasant/neutral and feel the sometimes subtle sometime gigantic pull into craving/aversion or disconnection. We can bear witness to the the mind being pulled into strategy.

Here is our opening, the key that unlocks freedom: we don’t have to follow the tug of tendency. We can just experience the pleasant, get to know it, enjoy it (hopefully!) and just leave it at that. When it ends, it ends. All done. So with the unpleasant: experience, feel its unpleasantness, its shape and texture, what comes along, what co-arises. And similarly, leave it at that. When it ends, it ends. All done. And what’s left is just here. Still breathing.

Why this so hard, why is the rush to bounce off the present moment into rumination, planning, or fantasy so terribly compelling? Why does it seem to build, indeed proliferate? What is the source of its sometimes irresistible momentum?

Remember the 6th sense (not ESP!): thinking. Thought as object. Thought arising from contact as something the mind in turn contacts, and then directly experiences as pleasant, unpleasant or neither. Because of the tendencies, the inclinations, the strategizing, this thought leads to the next. In no time at all, the momentum builds, we find that we are leaving the earth, this body. We reach escape velocity and that initial contact with raw sensory experience is long gone (look, the ice cream cone is gone!). Fueled by the grasping, averting, ignoring tendency, we’re off in our own little world. Far away from the immediate earth, spinning away sometimes into the distant realms of fantasy or hell. This is how we lose contact with the present moment, with that which is right here, right now.

And yet, at any moment, no matter how far gone, vedena is happening, can be detected, known and interrupted. Just as we can let that sound be that sound, we can let that 10,482nd thought be just a thought. Like that, we can come home again. Breathing this breath. Right here. Right now. Present to what is present here, including emotional pain or joy (more about this next week) that itself can be contacted, known and released.

This is the deceptive power of vendena. So tiny are these moments and yet, with this particular way of paying attention, they hold so much potential for our freedom. We can contact the raw sensation and not know what’s next. Stay open. Remember our

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D. SIT/GUIDED MEDITATION ● Choose a focus for contact: sound/hearing or body/touching. ● As sensation arises: see if you can notice: pleasant, unpleasant, neither ● See if you can notice the pull of the ensuing tendency. How strong, what thoughts, does it build, how? Are there familiar stories that arise? ● Can you catch one call of the tendency and not follow? Come back to the raw encounter of contact and the pleasant, unpleasant, neither. Is there space to let it be? What’s that like?

E. HOMEWORK ● Sit 6 out of the next 7 days for at least 20 minutes ● In two sitting sessions, attend again to the feeling tones. [as above] ● Is this practice difficult, easy? ● Do you notice conditions that make this practice easier or more challenging? ● Are there particular thoughts and thought patterns that seem to escalate the momentum away from the present?

CLASS #4: MINDFULNESS OF MENTAL STATES (Suzanne) A. SIT (10 MINUTES) B. REPORT ON HOMEWORK/Q&A C. INTRODUCTION TO MINDFULNESS OF MENTAL STATES -this is the 3rd Foundation - Define “mental States”: Thought process, internal dialogue, - Includes “Emotions” (being combination of thoughts and body sensations) - Can have a visual component, internal seeing is part of mental formations - Huge range: simple (what’s for lunch?) to a huge upset or ongoing story line

How did the Buddha teach mindfulness of Mental States - read from the Satipatthana sutta (middle of page 8 in Analayo’s book)

What does this mean? We are aware of whatever it is that’s appearing in the mind, and know it to be what’s present now. Just as with breathing, I’m aware I’m breathing in… So with the mind, I’m aware I’m wondering what’s for lunch, I’m rehearsing what to say to so&so. Awareness that I am thinking when I am thinking.

How can we do this? technique of mental noting can help - tool in the tool box Describe (briefly) the noting technique (I’m assuming that noting has not been taught yet in the class, if it has, then this can be the addition of the note Thinking.)

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We don’t get into what kind of thinking (remembering, planning) the mind will get into categorizing and splitting hairs. just one label for all of it.

Still use BREATH as an anchor, when you realize you’re thinking you note Thinking and come back to the breath, don’t develop or follow the thought. Can look for the reverberation that thought had in the body/breath - but COME BACK TO THE BREATH/BODY.

D. SIT/GUIDED MEDITATION introduce Noting technique using 4 “notes” Breathing - awareness of physical sensations along with breathing Sensing - awareness of sensations in the body (not along with breathing) Hearing - awareness of ambient sounds Thinking - awareness of presence of thoughts/mental formations

E. HOMEWORK - sit for 30 minutes each day using the noting technique

CLASS #5: INTRODUCTION TO DHAMMAS and the FIVE HINDRANCES (Mark) A. SIT (10 MINUTES) B. REPORT ON HOMEWORK/Q&A C. INTRODUCTION TO MINDFULNESS OF DHAMMAS Four Foundations of Mindfulness Mindfulness of dhammās

Mindfulness dhammās of objects of the mind. Mindfulness of reality. ‘Mindfulness of whatever is arising in any given moment.’

Dhammas consists of five lists: the five hindrances, the five aggregates, the six internal and external sense-bases, the seven factors of enlightenment, and the four noble truths.

● The Five Hindrances – sense-desire, ill-will, sloth and torpor, restlessness and worry, doubt ● The Five Aggregates – form, feeling, perception, mental-formations, consciousness ● The Six Sense-Bases – eye and form, ear and sound, nose and odor, tongue and flavor, body and touch, mind and idea ● The Seven Factors of Enlightenment – investigation, energy, joy, mindfulness, tranquility, concentration, equanimity ● The Four Noble Truths – suffering, the cause of suffering, the cessation of suffering, the Noble Eightfold Path

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Focus on the Five Hindrances

We will consider how several of the five hindrances disrupt meditation.

Sense Desire (kamacchanda): “During mediation there can be overt or subtle sense-desire for one’s mediation to be a particular way or reach a particular end. A grasping for a pleasant or comfortable experience. Notice if the mind is avoiding certain experiences that are less savory, more difficult or undesirable? Notice if the mind is wanting to guide, control, manipulate experience in anyway? The antidote to sense-desire in mediation is notice any mind-agenda in relationship to experience that arises and return to your neutral object of awareness. Simply notice what is arising with equanimity.”

Sloth and Torpor (thina-middha): “The mind can become tired, drowsy sleepy during mediation. Experiment with lengthening the spine and sitting up and if needed stand for a period of time. Practice being mindful as you move your body into and out of a standing position. Torpor is when the mind drifts in thought, becomes bored, resistant or discouraged. Bring your attention to the torpor and boredom itself. Notice what you are experiencing with your body, thoughts and feelings in this present moment. Ask what is taking place right now? What sound is arising? Is there a body sensation arising? What is the temperature of the room? Bring awareness back to your neutral object. Bring more interest, curiosity, be more specific about what is actually happening in each moment.”

Restlessness and worry, anxiety or remorse (uddhacca-kukkucca): “Deeper psychological and emotional states can be experienced and accessed while in meditation. This is not a mistake, but a natural part of mindfulness practice that allows all parts of self to be experienced, felt and integrated. Work with these mental states as you would with the other foundations of mindfulness. If you are feeling overwhelmed or these restless states of higher anxiety, grief or any mental pain persists, talk with your meditation teacher as soon as you are able. I recommend not waiting or procrastinating if you find yourself struggling with any mental state that is obsessive or overwhelming. Talk to your meditation teacher to discuss specifically what you are encountering. We can sometime try to push too hard with the practice, when a more skillful response would be to relax and integrate. Talking to a teacher can help give perspective and determine a skillful response.”

D. SIT/GUIDED MEDITATION E. HOMEWORK - Sit for 30 minutes and when you notice a mental state, label it, give it a tag, such as ‘planning mind,’ and return to your object of awareness. Notice when a mental state arises and possible reactions that are happening in relationship to the mental state. Is there holding on or is there aversion to the arising mental

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state? Explore this question briefly and return to your object of awareness. Continue to repeat this labeling, noticing relationship to mental states and returning focus to your object of awareness.

CLASS #6: CONCLUSION (All) A. SIT (10 MINUTES) B. REPORT ON HOMEWORK/Q&A C. Summary of the path and the tools offered in the course and how they are integral to the path: -The Four Noble Truths encompasses the core teachings defines the path in a “nutshell” Name and briefly define the 4NT. -Might include the idea of Suffering = Pain x resistance (2nd dart idea)? -Joseph Goldstein sums it up as “Be Aware and Don’t Cling.” Can we be aware of “not liking” without pushing away? Can we be aware of “liking” without wanting, grasping? This is the gateway.

Offer other ways to take the practice HOME and off the cushion: ie, Walking meditation as a valuable form of practicing; Benefits of Walking practice; Short explanation of how to do the practice.

Q and A

D. SIT/GUIDED MEDITATION

Offer walking meditation practice instead of a sitting practice.

Practicing in this way over time will yield the fruits of the path: health, physiology; skillful in speech and action (response instead of reaction); increase pleasure in life’s good, decrease suffering in the inevitable pain and loss; insights bring wisdom over time; purification process removes barriers to compassion and full, open-hearted living; and liberation - in the moment release of conditioning and long-term ultimate liberation. “The Unshakeable Deliverance of the Heart.”

E. HOMEWORK- Where to go from here. Find resources to continue. We need supports, reminders, spiritual friends, like-minded fellow journeyers. Find a group, online resources of dharmaseed - each will tailor this to circumstances of sitting groups/centers. Go on retreat - give that a plug!

It’s important to practice with like minded people. Join a sanhga. Give them a handout with resources on them.(movies, talks, magazines, books etc) Create an on- line doc. and get all the participants emails and send them a page of resources they can click on. Include all the resources used in the course. Make yourself available to get ahold of to answer any questions etc.

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Rely on your inner faith, conviction~ saddha, to guide and buoy you when there are no like minded people in your area or the times when you feel alone in your walk; Reach out to online resources for support, inspiration and learning, ie. Tricycle- online, Lion’s Roar; Remember your ancestors and all the past practitioners who have walked this path before you providing you inner strength and fortitude to carry on!

IDEAS FOR HOMEWORK: -Sit and/or walk daily - Seek others to meet with regularly (weekly, monthly) in a Kalyana Mitta (spiritual friends) group. Sit, share articles and discuss. -Suggest how they can apply it to their daily lives( ie the 4NT). When am I suffering and when am I not suffering? -what is the cause of your suffering (a lot of traffic, watching the news, arguing with a partner/friend/child/boss/coworker etc -notice and write it down. When are you suffering and why? -give examples from our own lives. Make it real and present it in the room (Yes!) -watching what is pleasant and unpleasant. Pushing away the unpleasant and going towards the pleasant. What’s it feel like to let that go? -was anyone aware of grabbing the door handle coming into the hall/room? Taking off your shoes? : )

Introduction to Mindfulness-The Satipatthana Suta Pauletta Chanco & Victoria Cary

6 week Course Outline: This course is appropriate for beginners and experienced meditators and is based on the four foundations of Mindfulness. “Monks, this is the direct path for the purification of beings, for the surmounting of sorrow, and lamentation, for the disappearance of dukkha and discontent, for acquiring the true method, for the realization of Nibbana, namely, the four satipatthanas.” (pg 3 Satipatthana The Direct Path of Realization) This is an introduction to the four ways of establishing mindfulness and the direct path to liberation. The four paths we will be converging The Body, Feeling Tone, Mind and a brief overview of the Dhammas/categories of experience. Most of the content from this course is taken from “Satipatthana: The Direct Path to Realization” by Analyo.

Week 1-Mindfulness and Overview: Discussion topics: Development of direct personal knowledge. How to cultivate awareness of the present moment without judgment. Thinking about the past and the future with Sati, noting that with the future you have goals, and

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remembering what you have been doing that has taught you and you see the progression. Exercise reflection: Where they are now and past, and where they want to go and what fulfills and inspires them to keep going. Note: going deep into concentration the mind collects itself so there is not distraction, and the mind gets quite. Satisfaction of just being with the breath and the mind is still and gathered and it feels good. Homework: mindfulness exercise for the week.

Week 2-The Body: Discussion topics: Quick overview Body practices: Mindfulness of breathing, Four postures, Bodily activities, Anatomical Parts, Four elements and corpse in decay. Spending most of the time on Breathing, the four postures and Corpse in decay. Leaving room for what the group is most interested in. Short meditation practice on Walking with instructions. Homework: Practicing with the four postures

Week 3-Feeling Tone: Discussion topics: Definition of Vedena, emphasis that it is not emotion, but feeling tone. Sharing the first half of the instructions on this practice. Why Vededna, (Pg 157 paragraph 2) Emphasis on The more we observe vedena we shine a bright light on these we see them more clearly. We don’t identify as much. (Pg-160, middle of the 2nd paragraph.) Pg 161 feelings and views-political arena attached views and opinions. Pg 162-why it’s difficult, 1st paragraph. Arising of pleasant and unpleasant often happens and happens undetected. Homework: Practicing with Vedena

Week 4-Mind: Discussion topics: Focus on 98% of our suffering is mental that is why it is important to know when there is the presence or absence of mental states wholesome or unwholesome. Read pg 173 Buddha’s instructions. Being the observer or witness (pg 175) Thoughts, inquire into if the thoughts are true or based on belief. Guest house poem-Rumi. Homework: observing mental states

Week 5-Dhammas overview-concentrate and focus on Hindrances : Discussion topics: The overview of Dhammas, talking some about it’s meaning. (Pg 182.) List out the Dhammas. Talk about due to time restraints this week we will focus on Hindrances and then the awakening factors. Read instructions on page 187. Nivarana (pali for hindrance) means covering over. Reviewing similes (pg 189). Examples of how to work with the hindrances. (Pg 192) conditions for presence or absence of hindrance. Just was important to notice the absence as when one is present. Homework: noticing the arising of hindrances in practice.

Week 6-The awaking Factors and closing: Guided meditation taking us though the awaking factors. Closing ritual-form circle and talk about the take away from the workshop.

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Format for sessions: Each session will be two hours. Starting with 30 minute guided meditation, which will vary depending on the weeks content. 15 minutes Questions re: meditation and previous week. 10-15 minute Break. 30-45 Dharma Talk. 30-40 Questions and discussion. Then homework assignment, dedication of merit.

A PATH BEYOND: Transforming Wounds, Transcending Violence A 5-Week Course for Prison Inmates, Deputies and Staff Syra Smith and Andrew Chaikin

OVERVIEW: A 5-week course tailored for prison communities, focusing on: ● Building the tools, skills and capacity to work with conflict non-violently ● Cultivating compassion and empathy ● Developing emotional awareness and impulse control ● Working with harmful cycles, anxiety and stress ● Integrating prison inmates, deputies and staff into transformative work together ● Uncovering, acknowledging, witnessing and transforming trauma ● Restorative Justice

Integrating a multi-disciplinary set of tools: ● Meditation and mindfulness practice ● Dharma teachings for daily life ● Theater of the Oppressed, Relational games and exercises ● Restorative Circling Practice, Council Practice and Dialogue

Oriented towards male population (Could be modified to work with women) ● 2 teachers, 8-10 incarcerated participants, 12 max ● A group of 8-10 invited prison community members, such as staff and deputies, will begin preparing in week 4 and join our class of inmates for the final session.

Note: We believe that bringing inmates together with staff and deputies has the potential for profound transformation. The process also calls for careful guidance while turning toward long-held cycles of suffering, trauma and sensitive power dynamics. Committed participation is required from each stakeholder. The hope is that staff CDL5—Summer 2016 Creating a Class Series 167

and deputies might build stronger relationships within the community and more deeply understand the populations they serve. Inmates and participants alike will have the opportunity to engage in full circle process and begin the journey toward healing.

IMPLEMENTATION: ● Our vision is to set up a series of pilot courses at SF County Jail in San Bruno, where Andrew and Syra both now teach.

● It could be held within the structure of the current RSVP (Resolve to Stop the Violence Project) — an award-winning, time-tested restorative justice program.

● After a series of iterations, with updates based on input and participation from all the communities and stakeholders involved, the course could be rolled out at facilities around the country.

WEEK 1: SERIES INTRO - ORIGINS OBJECTIVES: In week 1 we will set a container conducive to safely opening to and exploring with each other, where collectively forged group agreements and communication guidelines are the foundation. The idea in this first meeting will be to establish trust in the group, build rapport, and develop relationship. In addition to a course overview and an introduction to meditation practice, we will focus on moving through lower risk participation to deeper levels of authentic sharing.

MODULE: 1. Introduction to Circle 10 min ● Series Overview ● Teacher Intros 2. Group Intros Round 1 5 min ● Name and something we should know about you 3. Setting Container 10 min ● Collective Agreements ● Intro to Council Practice - Talking piece; speak from the heart; listen from the heart; no need to plan; speak leanly; no one required to speak 4. Group Intros Round 2 10 min ● Name & Where you’re from ● What brought you to this group? What do you hope to gain?

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5. Brief Talk: What is mindfulness practice? / Why meditation? 5 min 6. Meditation Practice 10 min ● Mindfulness of the body / Mindfulness of breath ● We will use two incremental meditation exercises focusing on sound and breath. 7. Meditation Debrief 5 min ● How was that? ● An opportunity for participants to hear and reflect varied experiences and to help normalize whatever may be coming up. 8. Exercise: Theater Of The Oppressed 15 min We will play two games to explore greater risk, ease and awareness in the body, have some fun, energize the group and to further grow bonds and trust. ● Carnival at Rio - The group stands in a circle. One person begins creating a rhythmic sound and movement. They then move over to face the person to their left, with whom they share their sound and movement. Once that person has mastered it, the original person moves on to the next person and so on around the entire circle. Once the second person has mastered the original sound and movement, they create their own and begin to journey it around the circle, etc. There will be a large noise of sounds and rhythms once under way. ● Individual Images - The group stands in a circle facing out. We will ask participants to be especially mindful of impulses in the body. We will say a word and count down from 3 to 1. Participants turn toward the circle presenting a frozen image of that word. Words: Freedom, Masculine, Father, Feminine, Love, Mother, Wound, Dream 9. Talk: Safety, Survival, & Patterns 10 min ● Introducing concepts around trauma and coping mechanisms ● Brain science, window of tolerance 10. Concentric Circles: 3 Guiding Questions 15 min ● Participants will be asked to form two circles: one outer and one inner. The circles will face each other in even pairs. Guiding questions will be presented and each participant will have 2 minutes to share before rotating to a new partner for the next question. - Describe your family of origin. What is the family that you were born into? By and with whom were you raised? - What were your biggest challenges growing up?

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- In what ways have the circumstances of your childhood impacted your life today? 11. Large Group Share Out 10 min 12. Close: Share Merit 5 min

WEEK 1 SUGGESTED PRACTICES: 5 min ● Reading: Excerpt from Long Walk to Freedom by Nelson Mandela ● Journal Reflections: In your words, what do you think Mandela is trying to say in this piece? ● Daily Life Practice: Whenever you think of it this week, touch into sensations in your body and take a few deep breaths. ● Sitting Practice: See if you can meditate for 5 minutes on your own in your room, focusing on your breath.

WEEK 2: TOOLS FOR EMOTIONAL WELL-BEING OBJECTIVES: In our second week together the intention is to offer a basic set of meditation tools and dharma teachings to support emotional awareness and well-being. We will continue to explore mindfulness in the body through direct experience and begin touching on emotions in the body as well as expanding emotional literacy. Ideally, participants will begin making the connection between emotional awareness and wise action, or impulse control.

MODULE: 1. Exercise: Light stretching, coming into the body 5 min 2. Discussion: Reflections on the suggested practices 10 min ● What was your experience? ● What did you learn? ● What was challenging? 3. Exercise: Basic Mindfulness 5 min ● Clench a fist tightly for a few seconds ● Now slowly unclench it — hand fully open after 5 seconds ● Repeat — now unclench more slowly — 10 seconds ● Repeat — even more slowly — 30 seconds 4. Discussion: Reflecting on that exercise 5 min 5. Talk: Mindfulness + Dharma: Tools for Emotional Well-Being 10 min ● Qualities of mindfulness: mind is focused, collected, untroubled ● Dukkha! Greed / Aversion / Ignorance ● Well-being = freeing ourselves from Greed / Aversion / Ignorance ● Mindful awareness as the first step towards this freedom

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● Cultivating awareness of the body, direct experience ● In the “heat of the moment,” we often make not-so-wise actions / decisions ● The “sacred pause” vs. impulsivity ● Wisdom = Respond vs. React. “Unshakeability.” ● Self-awareness leads to self-regulation, which leads to wisdom — the ability to make wise / skillful / healthy choices, even in the heat of a challenging moment 6. Exercise: Mindfulness out loud — labeling 20 min ● What are 5 things you’re experiencing in your body right now? Say them out loud, stream of awareness. Paying attention to all 5 senses. ● Dyads: Out-loud mindfulness, 2 minutes each ● Dyads: Reflect on that exercise ● Group reflection 7. Meditation: Mindfulness of the Body 15 min ● Moving from labeling to direct experience 8. Discussion: Reflecting on that exercise 5 min 9. Talk: Mindfulness of Emotions 10 min ● The mind / heart as “just another sense door” ● Untangling from thoughts, emotions, story content ● “Don’t believe everything you think” ● Mental activity as phenomena, like sensations in the body ● Taking the “weather report” of the mind / heart — labeling ● Vedana: pleasant / unpleasant / neutral ● Non-judgmental awareness — abiding, acceptance ● Demonstration: modeling “taking the weather report” of mind / heart 10. Exercise: Labeling Emotions 10 min ● Expanding the “vocabulary” of emotions we experience ● Brainstorm, categorize emotions, write them on the board ● Notice the subjectivity around emotions being “positive” or “negative” 11. Meditation: Mindfulness of Emotions 10 min ● Ground in the body ● Every so often: dip into the mind / heart 12. Discussion: Large group share-out 5 min 13. Closing Circle 5 min

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WEEK 2 SUGGESTED PRACTICES: 5 min ● Journal Reflections: Check in with your emotions throughout each day. What are the top 3 emotions that you are living with this week? ● Daily Life Practice: Whenever you think of it, dip into the sensations in your body and see where your mind-heart is during your day. ● Sitting Practice: See if you can sit for 10 minutes on your own.

WEEK 3: BEYOND VIOLENCE OBJECTIVES: ● Continue to explore mindfulness of the body and emotions through direct experience. ● Provide examples of former gang members now walking powerful paths of non-violence, in service to their communities besieged by violence. ● Offer a view of anger and violence as energies in the body / mind / heart that can be worked with, transformed, “unlearned.” ● Examine the role of violence in manhood, and offer a view of manhood and warriorship that embraces non-violence. ● Cultivate empathy, compassion and loving-kindness through direct practice.

MODULE: 1. Meditation: Mindfulness of Body / Emotions 15 min 2. Discussion: Reflections on the suggested practices 10 min ● What was it like to turn towards your emotional landscape? ● What did you learn? ● What was challenging? 3. Film: The Interrupters (excerpts) 30 min ● Documentary about a team of “violence interrupters” in South Side Chicago — former gang members with street credit, who talk warring factions down from the brink of violence — sometimes getting right in the middle of a conflict about to boil over, putting their own lives at risk Treating violence as a public health issue — stopping each individual transmission 4. Discussion: Reflecting on the film 15 min ● Anger / violence as a “disease” that can be transmitted ● An energy that can be passed on, amplified, or quelled — through action ● Karma. Violence as cyclical, reaches back through time ● Violence as learned behavior — can be “unlearned” ● Non-violence as a radical practice — “against the stream”

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● Non-violence as a form of courage, resistance 5. Talk: Non-violence as Warriorship 15 min ● MLK: Loving Your Enemies — Dexter Ave. Baptist Church sermon ● MLK: Montgomery Bus Boycott guidelines document ● Gandhi: Non-violence for social change ● Chogyam Trungpa, The Path of the Warrior: “Fearlessness” as not conquering or eliminating fear, but opening the heart beyond fear ● Violence as part of constructed male identity — a way of maintaining our power when our sense of self is challenged or threatened ● How can we be men, in our power, without succumbing to violence? ● Non-violence as powerful — self-mastery ● Buddha: To “conquer” our own mind is greater than defeating thousands in battle ● Non-violence requires compassion — a felt sense of our common humanity ● Transcending the demonization of “the other” ● Parable of The Two Wolves: We each have the capacity for wise and unwise action ● Compassion for others requires compassion for self ● Self-hatred as a form of violence 6. Exercise: Just Like Me / Loving-Kindness 15 min ● Find someone you don’t know so well, and/or someone you may not feel an instant kinship with ● Stand in front of that person, look into their eyes ● This person has a body and mind, just like me… ● This person has feelings emotions thoughts, just like me… ● They’ve been confused, sad, had pain and suffering, just like me… ● … and so on. ● Metta: I want this person to be happy, safe, etc. 7. Discussion: Reflecting on the exercise 10 min ● Empathy ● Compassion ● Seeing our common humanity ● Eye contact: How was it? Powerful, vulnerable, anxious… 8. Closing Circle 5 min

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WEEK 3 SUGGESTED PRACTICES: 5 min ● Journal Reflections: Each day, reflect: Write about times when you feel intense or reactive emotions this week. How did it feel? Did you act on it? ● Daily Life Practice: If you notice anger arising or an impulse towards violence, through words or actions, drop into your body and investigate. Where is the anger in my body? What is my physical experience of it? Does it change over time? ● Sitting Practice: See if you can sit for 15 minutes on your own.

WEEK 4: EXPANDING THE CIRCLE OBJECTIVES: In week 4 the intention is to continue building on circle work and to prime a separate and parallel group of invited prison community members, such as staff and deputies, in order to come together in week 5 for some restorative practice and full circle process. We will introduce basic concepts around mindfulness practice; council work; safe, respectful and authentic communication; and active listening. Inmates will be working with what is arising for them around the prospect of circling with deputies and staff the following week. This will be an opportunity to work with the tools we’ve been cultivating over the previous weeks.

MODULE A: Circle For Deputies & Staff 1. Intros & Overview 10 min ● Facilitator Introductions ● Class Series Overview & Current Class Highlights ● We will discuss intentions for inviting staff, deputies and community members 2. Group Intros & Intentions 10 min ● Name, role, and what your intentions are in participating. What do you hope to gain / add? 3. Reviewing Agreements 15 min ● Review group agreements that the inmates co-created ● Community participants will have an opportunity to add to and/or change, creating their own set of agreements. ● Intro To Council Practice - Listening Mindfully / Sharing Authentically - Talking piece; speak from the heart; listen from the heart; no need to plan; speak leanly; no one required to speak 4. Exercise: Gestures 15 min

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● Participants will be asked to form a circle. First, we will go around the circle with our name and a gesture that represents our person. The group will mirror back for each participant. ● We go around a 2nd time with a personal or group value that is important to us along with a gesture that represents that value and it is mirrored back. For example, “trust”. ● Breaking the ice, shared values and getting into our bodies. 5. Discussion: Reflection on the Exercise 5 min 6. Brief Talk: What is mindfulness? Why meditation? 5 min 7. Meditation Practice 10 min ● Mindfulness of Body / Mindfulness of Breath 8. Meditation Debrief 10 min ● How was that? ● How can we apply mindfulness practice in our lives, work life and with the populations we serve? 9. Circle Practice: Working with Judgment / Cultivating Empathy 25 min Participants will break into smaller circles of 4 or 5 and we will review our guidelines for circle practice and active listening. Each participant will speak on the following topics: ● 1st Round - A time when you felt judged, wrongly or otherwise. Briefly name the incident and circumstances. 1 min each. ● 2nd Round - Fully describe the details of the experience. 2 min each. ● 3rd Round - What were your needs when this was happening? What would it have been like if your needs had been met? 2 min each. 10. Large Group Share Out 10 min 11: Close - Gratitude 5 min

MODULE B: Circle for Inmates 1. Meditation: Mindfulness of Body / Emotions 15 min 2. Discussion: Reflections on the suggested practices 10 min ● What was your experience? ● What did you learn? ● What was challenging? ● What was it like to track your anger, reactivity? ● Did it have any effect on your relationship to these experiences? 3. Talk: Explaining what’s happening next week 5 min ● Deputies and staff joining the Circle ● They’re having their own Circle this week to prepare 4. Meditation: Reflecting on your emotions around next week 10 min

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● First, ground the attention in the body ● What is present in the body? ● What is my experience of these emotions, these sensations? ● Then, dip lightly into the mind / heart ● Take the “weather report” of the mind / heart ● Labeling, non-judgmental awareness ● Return to the body 5. Journaling: Reflecting on your emotions around next week 15 min ● Writing down your feelings about next week, about the deputies and staff ● Use free-writing technique — keep the pen writing, no matter what ● Prompts given in this exercise could include: ● What are your preconceptions about them? ● What narratives / views have you constructed around them? ● What are your hopes? What are your fears? ● What might you want to communicate to them? ● How do you hope / fear they will act? ● What do you think their fears / hopes might be? 6. Discussion: Reflecting on the meditation and journaling 15 min ● What did you notice? ● Did anything you wrote surprise you? ● What was it like to put yourself in their position, imagine their fears? ● Working with complex, difficult emotions ● Forgiveness, letting go, abiding ● Preconceptions: Judging / comparing mind → dukkha ● “Even in extreme cases, the Buddha’s teachings counsel forgiveness: ‘If someone has abused you, beat you, robbed you, abandon your thoughts of anger. Soon you will die. Life is too short to live with hatred.’ With forgiveness we become unwilling to wish harm to another. Whenever we forgive… we free ourselves from the past.” — Jack Kornfield 7. Circle Practice: Working with Judgment 30 min Participants break into smaller circles of 4 or 5, and we will review our guidelines for circle practice and active listening. Each participant speaks on the following: ● 1st Round: A time when you felt judged, wrongly or otherwise. Briefly name the incident and circumstances. 2 min each. ● 2nd Round: Fully describe the details of the experience. 2 min each.

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● 3rd Round: What were your needs when this was happening? Were those needs met? What would it have been like if your needs had been met? 2 min each. 8. Discussion: Reflecting on the Circle Practice 10 min 9. Closing Circle 5 min

WEEK 4 SUGGESTED PRACTICES: 5 min ● Journal Reflections: Reflect on times when you judged other people, wrongly or otherwise. Looking back on these experiences now, how have your feelings about them changed? Is there anything you would go back and do differently? Reflecting on these experiences, what arises in your body, mind and heart? ● Daily Life Practice: Throughout your week, if you find yourself judging someone else — or judging yourself — see if forgiveness, or simply letting go, is possible. In this process, you might find it helpful to tune into your breath, your body, and your heart. If you find that it’s not possible to forgive or let go, see if you can not judge yourself for that! ● Sitting Practice: Inmates: See if you can sit for 15 minutes on your own. Deputies & Staff: See if you can sit for 5-10 minutes, on at least 3 days.

WEEK 5: COMING TOGETHER, SHARING STORIES & SERIES CLOSE OBJECTIVES: In our final week we will extend the session to a 4 hour half day, bringing inmates together with deputies and staff to tell their stories, be witnessed and heard and to share the experience of having their challenges, suffering and trauma acknowledged and valued. We believe that this kind of witnessing is vital to the journey toward healing. The exercises are designed to dispel preconceptions and judgements and to invoke compassion and empathy. A desired outcome is for all involved is to gain a deeper understanding of one another and to touch into our underlying common humanity. We will close the series reserving the last 1.25 hours to come back to our group of inmates for a debrief, appreciations and closing ceremony.

MODULE: Introduction & Overview 10 min ● Introducing the day ● Refreshing Intentions, Agreements and Process

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● Review and highlights from wk 4 groups 1. Group Intro 25 min ● Rnd 1 - Name and what brought you to this class ● Rnd 2 - Something about your personal culture or heritage. 5 words that describe you. ● Rnd 3 - Fears & Hopes regarding the day 2. Meditation 15 min ● On Breath and Full Body Awareness 3. Talk: Collective Suffering, Empathy & Compassion 10 min 4. Exercise: Common Ground 20 min ● Participants stand in a line. Specific prompts are given instructing participants to take a step forward or to take a step back if they identify with the prompt. For example, take one step forward if you grew up with books in your home. Take one step back if someone in your family has had issues with addiction. Etc. ● Participants will be instructed to be especially mindful of what’s happening during the exercise and to also be aware of what’s arising for them personally in the moment, including any judgement, fear or shame. 5. Discussion: Exercise Reflections & Share 10 min 6. Small Groups: Spotlight Interviews 30 min ● We will break into small groups of 3. Each participant will have an opportunity to be in the “Spotlight” for 8 minutes. Each person will start by revealing 3 things about themselves. Each will be encouraged to share things that not just anybody would know. There will be instruction to share at a level that is comfortable. The other two in the group may inquire with questions regarding the 3 topics revealed. ● This exercise allows each participant to shine for a few minutes while basking in the interest of others. It’s a great tool for breaking down barriers, dispelling story or judgement, increasing empathy and deepening relationships. 7. Integrated Circles: Harm & Forgiveness 30 min Once again, participants will break into smaller circles of 4 or 5 and we will review our guidelines for circle practice and active listening. Each participant will speak on the following topics: ● 1st Round - A time when you were harmed. ● 2nd Round - If you could request something from those who caused harm to you, what would you request? What could make things right? ● 3rd Round - Describe a time when you caused harm. ● 4th Round - What were your needs when you caused the harm?

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● 5th Round - If you could offer something or say something to those you harmed, what would it be, what would you like to say? 8. Large Group Share Out 10 min 9. Merit - Staff & Deputies Leave 5 min Participants will be invited to honor and appreciate their own work and effort throughout the day as well as the efforts of everyone else in the room. We can then share this short honoring tradition and direct the merit of our practice and work to others anywhere in the world and in our communities. Deputies and staff will end their time with us and leave the circle. 10. Discussion: Debrief & Share 15 min ● Reflections on day’s experience 11. Appreciations & Closing Ceremony 60 min ● Each participant will have the opportunity to come to the center of the circle and share about their experience. Also, their intentions moving forward; what they’d like to cultivate and take with them. ● Facilitators and fellow participants will then share appreciations for that person. ● We will end with traditional sharing of the merit.

Mindfulness Meditation--Middle School Course Outline Introduction to Mindful Fitness Paula Simon

Essential Questions Why be mindful? What is mindfulness? How Can I be mindful? Knowledge Content The course will explore these questions. Students develop understanding that being mindful can help manage life more effectively. -Whenever your mind becomes scattered you can use your breath to come back to yourself -You can use mindfulness to calm yourself, reduce stress, work skillfully with strong emotions and maintain focus - Mindfulness enables us to consciously re-pattern our brain towards an improved mental, emotional and physical state

Lesson 1 Introduction- What is meditation (being present through Breathe awareness) Lesson 2 Mindfulness is a skill that can help us be present (being present through body awareness) Lesson 3 Interconnectedness, Kindness and Gratitude

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Lesson 4 Cultivating attitudes of Friendliness and working with difficult Emotions Lesson 5 Mindful Speech Lesson 6 Using Technology Mindfully Lesson 7 Mindful walking Lesson 8 Peace (practical strategies to help cultivate peacefulness within and in the world) Lesson 9 Reflections on Mindfulness (reflect on the Essential questions) Students will understand: Being Mindful can help me manage my life more effectively

NOTE- created with ideas and support from Brian Simmons and many others – with gratitude

Introduction to Mindfulness Meditation offered by Kathey Ferland and Carolyn Kelly in 2016. The outline is a work in progress, and changes with each class offering, depending upon who is teaching. This class has been offered since 2011.)

Themes in Class

Week 1: Relaxation & Friendliness Introduction Mindfulness of breathing meditation Guided meditation with breath as an object Establishing a practice Homework

Week 2: Embodiment as Gateway to the Present Moment Settling in & discussion of homework Mindfulness of the body instruction & meditation Hindrances (&Taints) Walking Meditation Homework.

Week 3: Emotions Settling in & discussion of homework Mindfulness of Emotions and Feeling Tone instruction & meditation Mindful eating exercise First Noble Truth and Two Darts Homework

Week 4: Working with Thoughts Settling in & discussion of homework Mindfulness of Thoughts instruction & meditation

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RAIN Metta Meditation Homework

Week 5: Importance of Sangha & Regular Practice Settling in & discussion of homework Choiceless Awareness instruction & meditation Eightfold Path and Buddha/Dharma/Sangha Application to Daily Life

Example of Class Organization. Week 1.

Week 1: Mindfulness of the Breath Ver 1 2016 Themes: Posture and Relaxation Attitude of Friendliness

1. Intro Welcome (Kathey) Purpose of class: to support the students in developing a daily meditation practice Overview of five class topics Week One Breath Week Two Body Week Three Feeling Week Four Thinking and Emotions Week Five Choiceless Awareness (my background) (Carolyn—introduce yourself and your background…facilitate student intros) Intros by students ( we’ll see how this works based on number in class..) name what they wanted to get out of class; experience in meditation 15 min

2. What is mindfulness meditation? Carolyn What vipassana means (clear seeing) Grounded in Theravadin tradition. A little on this But class and instructions are accessible to all of any wisdom tradition (or none) 10 min

3. Posture (Carolyn) On ground. Different cushions CDL5—Summer 2016 Creating a Class Series 181

In a chair. (list of resources on net.) 5 min

4. Aware of Exercise 5 min. Example, do, and discuss-KF 5. Introduction to the meditation 10 min. Kathey • Basic instruction from the Buddha. One could use only this practice. It is the foundation for later meditation practices. Although it may seem very simple, it is not necessarily easy. And although it is the foundation teaching, it is not just for beginners. • You are learning to focus your mind on something that is always present, and somewhat neutral. In order to see the nature of the mind, the mind has to be steady enough to discern what is happening as it happens. (example of flashlight) However, there is nothing special about the breath. But it is a common meditation object. • You are learning to let go of discursive or obsessive thought. While you are focusing on the breath, you are not thinking about what happened yesterday, nor planning what you will do tomorrow. Since what you do in each moment conditions the next moment, you are conditioning your mind to let go and yo be in the present moment. • As we begin, I encourage you to approach meditation with relaxation and friendliness. Like you are teaching a puppy to pee on papers, not on your floor.…you just keep reminding the puppy of what it is supposed to be doing, with gentleness and love. Setting it back upon the papers each time you find it seems to have wondered off.

Encourage questions…clarify any assumptions about meditation.

6. Guided meditation with breath as object (Kathey) Start with the posture. Sitting upright, move torso in circles. Find a position that is erect, but not rigid. When you sit correctly, the muscles of your body don’t need to work; your spine is aligned and holds your head upright. Let your chin drop and jaw relax. You feel as if there were a string attached to the crown of your head, which pulls you upright.

To begin, let your awareness move gently throughout your body, noticing places you might normally hold tension. See if there is any gentle adjustment to your posture you would like to make, to allow for greater relaxation for this 20 minutes. Bring you awareness to your body, here in this room. You can let go of any concerns you brought with you tonight. You can pick them up again after this meditation period if you choose.

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Begin with three deep breaths. Breathing in, and then letting all the breath out. This also helps you ground yourself in your body. Then just breath normally. This mediation on the breath does not involve any manipulation of the breath, you are just breathing normally.

Starting with your abdomen, notice what it feels like to breath. There is the in and out of the breath, with the abdomen rising and falling. For a few breaths, just rest your attention at the abdomen. You can even place your hands on your abdomen as you breath, to reinforce the felt experience. The abdomen is one of the easiest places to experience breathing.

As you move awareness through the body, you are focusing on the sensations of breathing…rising, falling, tightness, warmth, coolness. What is the experience of breathing?

Next, bring your awareness to the chest. Breath naturally. Breathing in, the chest rises. With the outbreath, the chest falls. Notice if you can feel the air as it enteres your lungs. The pressure of the lungs expanding. Rest your awareness in your upper torso for a few breathes. Notice breathing in and breathing out. Does the inbreath feel the same as the outbreath. Is there tightness, heaviness, lightness,

Then bring your awareness to your nose tip. Notice what the passage of air in and air out at the tip or the nose is like….is it cool? Warm? Can you feel the air enter your nostrils?

For tonight, choose one place to rest your attention on as you breath. …these are the typical places to place your attention…at the nostrils, the chest, or the abdomen.. Pick the place that is the most dominant or held your attention the easiest, that you were the most comfortable with. If no particular place seemed more dominant, then just pick one and settle on that for this evening.

This will be your anchor for the mediation tonight.

Place your attention on that area of the body. Let the breath be natural, there is nothing to do with it or make it do; for now, all you will be doing is observing the breath with curiousity. What actually happens when we breath. What do we experience?

Notice the heat or coolness of the breath. Is it soft or hard? Is there some other sensation associated with the breath, tightness, relaxation?….you don’t need to wonder why it is so….but you do want to know what is occurring in this simplest of activities.

Does your experience of the breath change? Is the breath different from the way you experienced it when we began. Just note the difference.

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If you mind has wandered off from the breath, just bring it back with friendliness….to the next breath. No explanations, blame or apologies are needed, to yourself or anyone else. This is the process of waking up. You keep beginning just where you are.

Check your posture. If you feel slumped or tight, slowly correct your posture so that you are upright, but relaxed. It is ok to make that adjustment for now. See how that adjustment changes your breathing.

20 minutes (finish by 8:15 at latest.)

7. Discussion about experience. Q&A Carolyn to lead. Prepare questions we can ask them, if no one talks. 5-10 min

8. How to establish a daily sitting practice Carolyn Pick a time that works (energy and time available) A space just for sitting if possible (or cushion) Use a timer so you don’t need to keep checking the clock Decide before you sit down that you will sit the 20 minutes (or whatever the period) At the beginning of the week, set an intention for how many times you will sit.

5 min

9. Homework Class 1 (Carolyn)

1. Sit for one twenty-minute session of meditation each day. For this first week, focus on staying aware of your breath as we have worked with it tonight. Begin and end each sitting with, a minute of conscious reflection: At the start, clearly remind yourself that you are about to devote yourself to being mindful and present. Consciously let go of any concerns, remembering that you will have plenty of time to take them up again later. At the end, reflect on what happened during your meditation session. There is no need to judge what happened; you just want to strengthen your mindfulness through a brief exercise in recollection 2. Choose one routine physical activity that you perform most days and experiment with doing it mindfully. This means just paying attention to this one activity while you are doing it. It is also best to let go of any concern about the results or in finishing quickly. Just for this one activity, remain in the present with your experience. When the mind wanders, simply come

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back to the activity. Activities you might choose include brushing your teeth, washing the dishes, or going through a doorway.

Closing (kf)

Next week, begin with 5 minutes of silent meditation to settle in. If you are late, call 512 565 3774 and someone will let you in. Give everyone time to arrive.

Bring friendliness and relaxation to your practice.

Each class builds on the next in the instruction, so strongly encouraged to make a commitment to yourself to attend every class. Next week the instruction will be on Mindfulness of the Body.

List of Resources Distributed to Intro Class

Insight Meditation Resources (rev. 1/2015)

Books Seeking the Heart of Wisdom: The Path of Insight Meditation by Joseph Goldstein and Jack Kornfield

Breath by Breath: The Liberating Practice of Insight Meditation by Larry Rosenberg

Mindfulness in Plain English by Bhante Henepola Gunaratana

Lovingkindness: The Revolutionary Art of Happiness by Sharon Salzberg

The Experience of Insight by Joseph Goldstein

Dancing with Life by Phillip Moffitt

Wherever You Go, There You Are by Jon Kabat-Zinn

Web Audio Recordings of Dharma Talks www.dharmaseed.org www.dharma.org www.seattleinsight.org

Reading Materials--Suttas and Transcribed Talks www.accesstoinsight.org

Supplies (Cushions, Benches)

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Carolina Morning Designs www.zafu.net DharmaCrafts www.dharmacrafts.com Samadhi Cushions www.samadhicushions.com

Local Mariposa Sangha www.mariposasangha.org (weekly meditation and retreats in Central Texas). We also have a Facebook page where announcements are posted and a local group on the Insight Timer ap for iphone and android. Margaret Austin Center www.macenter.org (retreats in Central Texas)

Embodying Metta Through the Practice of Authentic Movement By Sean Feit Oakes & Sara Oakes

An 8-week class series integrating Buddhist principles and practices with the relational contemplative discipline called Authentic Movement. 20 people maximum $175-75 sliding scale for series

Description: Authentic Movement is a simple and powerful form for embodied spiritual inquiry based in intuitive movement, heart-centered witness, and Wise Speech practices. In this 8-week class, we will focus on Loving-Kindness, or mettā, learning a basic Authentic Movement practice interwoven with discussion and meditations from the Theravāda Buddhist tradition.

Class topics by week: 1. Intro to AM form, mindful witness of self & other, intuitive movement, basics of speech practice. 2. Role of witness, basics of phrase-free/radiating mettā practice, writing. 3. Role of mover, movement as inquiry/following inner impulse, writing. 4. Practice session: longer moving time, deepening speech & verbal witness practice. 5. Relationship as crucible of mettā cultivation, dāna in relationship, self-knowledge in relationship. 6. Deepening practice, tracking states in self & other, basics of trauma/Nervous System states. 7. Open circle practice, mettā for all beings, flowing in & out of mover & witness roles, writing. 8. Practice as communal ritual, integration: moving through life. Food share.

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Six-week introductory class Steve Wilhelm

For this project, bringing a team-built dharma series into the community, I collaborated with Lyndal Johnson. She is a local dharma leader for Seattle Insight Meditation Society, and this was the first time we had worked directly together. Our goal was to offer a six-week introductory class to interested people in the Seattle area. A unique aspect of the class was that there were in fact two parallel classes for six weeks, with a joint day of mindfulness to end. The split approach was mandated by the fact that Seattle itself is divided by what’s locally called the Eastside by the 22-mile-long Lake Washington, crossed by two floating bridges. Due to heavy commuter traffic, this means that few Eastside people go to the Seattle side for dharma teachings, nor do Seattleites go to the Eastside. Lyndal and I mostly collaborated on the day of mindfulness itself, on July 30. Here I will list the topics I covered for each of the six weeks, and then the day of mindfulness material I used, and the schedule. The six weeks were a series of Monday evenings June 13 through July 25, 7 p.m. to 9 p.m., at Northlake Unitarian Church in Kirkland. One oddity is we had to skip July 4, so the class actually was seven weeks, which caused a bit of attrition. Here’s the basics of what I shared during the six weeks: Week one: Getting started. For week one I emphasized some reasons for practicing mindfulness, in terms of being more present and less reactive with people around us. I asked people to share a bit about themselves and their reasons for being in the class, so we could connect and to give me a sense of what they wanted. We demonstrated posture and various cushion and seating options, in sort of a “how to.” Covered a bit about breath and its importance in the practice, and quoted from Satipatthana Sutta. Mostly guided them through a short initial sit. Also introduced walking meditation, and demonstrated. At the end talked about how to develop a home practice, emphasizing both on the cushion and in the rest of life. Suggested developing a “marker,” a place to be mindful. Urged them to be patient with themselves. Talked a bit about dana. Week two: Focus on body. For this section I welcomed them back, and also a few new people. We did put up some flyers around the community, and it was surprising how many people they brought in. I’m going to do it sooner, next time. Many answered too late, because we cut it off to new people after second session. Started by talking a bit about applications of mindfulness in research, such as at the University of Washington, to help them realize the practice has broadened beyond

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just Buddhism. Talked about how the practice works, and in particular about how it puts us in touch with the ever-changing nature of things, and at ease with that. For the sit portion, focused very much on breath. Introduced the idea of noting, in case other things do arise. Quoted Buddha’s words on long and short breath. Followed by a further exploration of body, and how we can apply mindfulness to bodily sensations in many ways. Touched a bit on the vedanas. Read from suttas about Buddha’s bodily pains. Then did more walking meditation. Lots of time for questions and discussion, several times during each session. Developed some thoughts about starting a home practice, and where and when a person can do that. Week three: Expanding to emotions For this session I introduced mindfulness of emotions, because they’re so much at the center of people’s lives, and come up so much when people are discussing mindfulness practice. Part of this was to clarify the link between body and emotions, because we feel emotions so much in the body. Later explored more about vedanas, and states of mind, and how all of these can underpin how we are in the world. Tried to help people see how being mindful of emotions can help them make better choices. Made it clear the practice isn’t about snuffing out emotions, but about being aware of them, which also suggests their roots. Clarified the difference between mindful of emotion and wallowing in it. Also clarified how we blame others for emotions, even though they’re just arising in us. Emphasized how brave this practice is. Explained the acronym RAIN – recognize, allow, investigate and non-identification – which some people later said was very helpful. Explored how mindfulness of emotions can help us see that every part of us is made of parts, which means we aren’t stuck anywhere. Week four: Turning to thoughts For this section I turned people in the class to consider mindfulness of thoughts, since those are probably the single most arising and distracting element in meditation. Touched on noting again, made it clear that thoughts are what the mind does, so it’s OK. Touched on four foundations to give some context. Clarified difference between concentration and mindfulness, because trying to shut out thoughts is so often what people attempt to do. Explored past and future, and how much of thinking is remembering the past, anticipating the future, while forgetting all of that is happening in the present. Explore how mindfulness of thoughts in itself brings freedom, not-clinging, because it steers us away from attachment to them. Also talked about praise and blame, good repute and ill repute, as two areas where thoughts get stuck and generate a lot of attachment. Also discussed the fact that

CDL5—Summer 2016 Creating a Class Series 188 arising of thoughts often comes in waves, simply due to growth and unpeeling the onion. How a thought of self isn’t the same as self. Week five: Loving kindness/compassion, and vedanas and mind For this session we explored both loving kindness and the 2nd & 3rd foundations, as key elements for carrying a practice forward. In instructions for practice urged people to look deeper into how they’re responding to whatever arises in the mind, in terms of pleasant, unpleasant, neutral, as well as underlying tones of mind. Offered encouragement for the day of mindfulness, to encourage people to attend. Said it wouldn’t be too hard, and would move faster than they might fear. Speaking of vedanas, discussed how hidden these can be, and how much they can drive our lives and in particular our attachments. Said very useful in daily life, because that’s so much of what we do. In area of loving kindness and compassion, suggested even though this was billed as a mindfulness meditation class, that cultivating these two would be very beneficial for people. Helped people understand the difference between the two, and how they can cultivate in daily life. Talked about near enemies, to help clarify. Talked about how cultivating mindfulness helps develop these qualities inherently, because we realize we’re all in the same boat. All non-enlightened beings suffer, and all of us see obscurations arising in the same way. Week six: Stretching our view, and bringing practice to the world For the sit, we explored bare attention, being aware of everything that arises, but also circled back to the root of mindfulness of breath. Quoted the sutta from Samyutta Nikaya, “One thing,” about centrality of mindfulness of breath. Later, because many people had been quite deep in their understanding, we ventured into the three characteristics. We talked about impermanence, and how the very thing that can seem confounding about meditation - that the mind keeps percolating with new arisings - is in fact a reflection of the impermanence of things. We talked about the ever-changing nature of things, and the peace that embracing that brings. Then from there we moved into seeing how this changing nature of things also changes our sense of who we are, as we realize that all the parts of ourselves also are always changing, which means there’s no unchanged self anywhere. We talked about how all of this arises from practice, and how people can awaken to just these factors by mindfully watching the ever-changing nature of things. We also talked about dukkha, and how that is related to the first two. In terms of bringing it to the world, we talked about lots of sanghas in the greater Seattle area, starting with but not limited to, Seattle Insight Meditation Society. We also talked about larger resources like Spirit Rock, IMS, Dharma Seed.

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Then I ended with a few words of advice: to focus on growth not experience; to be in the presence of well-realized teachers and people as much as possible, to realize opportunities for insight at every moment, and to never forget how brief life is. Day of Mindfulness The day of mindfulness was on the Saturday, July 30, immediately after the end of the six-week series, at the Seattle Insight Meditation Society center in Seattle. Lyndal and I very much teamed up on this, and met twice to plan it, in addition to a certain number of phone and email exchanges. The way SIMS does these is complex, with a series of small groups and one-on-one interviews taking up the walking periods. But it works out well, because it gives people a chance to engage on several levels, and to hear different voices. She and I worked together well, and easily came to an agreement about how to divide up the talks. At the beginning of the day, she greeted and praised people for their practice and discussed some of the goals and technicalities of the daylong. I gave sort of an encouragement talk, saying the day would pass quickly as people’s minds settled and also that people would find the groups engaging and supportive. One interesting event was after we had decided to split up into three big groups, with only one comprised of new students. But during the first sit it seemed clear to me that we had made a mistake and that the arrangement needed to be changed. Such was the trust with Lyndal and I that I shut of my microphone and leaned over to confer with her, and she quickly agreed and we changed in mid-course. At the end we took a new step in team teaching by dividing the final talk into two shorter talks, first her, then me. Her talk worked from the Ox Herder tales, encouraging people to appreciate what they see. I offered encouragement for practicing in the rest of the world, and offered some strategies. We very much collaborated at the end, and gave people the feeling we were doing it as a team. Here is the schedule we used, if that’s any help for anyone: Daylong Schedule 9:00: Welcome/Orientation (Lyndal) Introduce myself; and Steve. Give a few words of welcome and encouragement. Quote from Larry Rosenberg “ Vipassana meditation is the practice of gradually widening your capacity to receive, without judgment or preference, whatever turns up.”

Encouraging them to approach this day with that attitude of openness, curiosity, to receive whatever turns up.

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Provide logistics information – locations of exits and bathrooms, remove shoes, no food in meditation area etc , Count people off so they have their Group Discussion number. Turn over to Steve Day’s intention, structure talk (Steve) 9:30: Sit (Lyndal) Using the first sitting to get back in touch with our present moment experience in the body, to collect and steady our attention. Beginning with breath . . . 10:00 Walking, Group 1 (Lyndal) and Individual practice meetings (Steve & Tuere) 10:30 Sit (Steve) 11:00 Walking, Group 2 (Steve) and Individual practice meetings (Lyndal & Tuere) 11:30 Sit (Lyndal) Begin with a few words about how after a couple hours of sitting and walking, we may be experiencing hindrances. Encourage them that this is quite normal and OK. End sit to allow time for dana talk before lunch break. Dana talk (Lyndal) A few guidelines for lunch – we have an hour, potluck lunch provided, chairs outside and tables will be set up at the side of the room. Lunch period in noble silence. 12:00 Lunch 1:00 Sit (Steve) 1:30 Walking, Group 3 (Steve) and Individual practice meetings (Lyndal & Tuere) 2:00 Sit (Lyndal) Encourage more open awareness, beginning with sound?? 2:30 Short walk/bathroom 2:45 Afternoon Talk (Steve and Lyndal) 3:30 Walking, Group 4 (Tuere) and Individual practice meetings (Lyndal & Steve) 4:00 Final sit and closing (Questions with both; final closing Lyndal) Will do short metta for closing.

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Awakening Into Life: Our Interpersonal Enlightenment Project Gina LaRoche, Brian Simmons and Janusz Welin

Overview Enlightenment, as it is classically defined, takes a great deal of individual effort as well as support from a teacher and community. Far too many modern teachings disconnect this personal investigation from the essential interpersonal and communal nature of the awakening process. This six-week course, designed for the competent and experienced practitioner, will use the lens of relative and ultimate truth to dive into what we call “our interpersonal enlightenment project.” We will explore turning both inward and towards each other in a modern world as a path to awakening.

During this course we promise that you will: ● Strengthen your sense of community and enable you to take refuge in a sangha ● Deepen your practice - internally and externally as well as on and off the cushion ● Have the experience that a classical awakening is available ● An experiential relationship with the “two truths” ● Leave with repeatable and actionable next steps

Week 1: Awakening into Life Topic to be covered We will take refuge in a small sangha to create a container for learning. We will introduce worldly truth.

Content Overview: ● Welcome the participants and create a sangha through sitting together and ground rules ● Review the six-week course agenda to give a preview of what is expected ● Engage in an experiential exercise of the two truths through introductions ● Explore personal morality through the Five Precepts, and understand the relationship of ethics and a concentrated mind ● Practice with Insight Dialogue

Outcomes for the week: ● Experience belonging to a conscious community ● Knowledge of the Dharma teaching of “Worldly” or “Relative” Truth ● Making the invisible visible - Seeing where we are blind to the objects of our mind and held captive by the objects of the world ● Seeing Relative Truth through the lens of the isms (race, gender, sexual orientation and class) ● Practice a commitment to living within the precepts.

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Practices: Concentration Mediation Insight dialogue Metta Dedicating the Merits

Class Outline (two hours): Welcome (5 min) Grounding Concentration Meditation (15min) Course Overview and Ground Rules (10min) Introduction to each other sharing (5 min) **Introduce yourself twice (to the same person) first instruction “introduce yourself” second instruction introduce yourself without using the word “I.” ** Morality Conversation - Taking the Precepts (10min) Break (5 min) Worldly Truth Talk and Insight Dialogue (40) Metta Meditation (15 min) Practice Reflections and questions (15) Dedicate the Merits of our collective practice

Assignments between weeks: One hour a day on the cushion: Each session will include some metta and at least 3 sessions will include body scan or sweeping. Inquiry: Notice what exists as fixed and solid - thoughts, possessions, relationships etc…

Week 2: Being Held In Spiritual Community

Topic to be covered: We will deepen our practice by turning toward one another and choose to rest in a life of insight.

Content Overview: ● Insight inventory of the sense and exploring life as a sensing experience. ● Partner insight dialogue on noting the senses. ● Discussion of the power and importance of sangha and kaliyana mita ● Taking a stand for community awakening

Outcomes for the week: ● Review the past week of practice: successes and challenges ● Experiencing the fourth foundation of mindfulness through the sense spheres ● Awareness of the importance of a committed sangha and kaliyana mita in supporting our practice

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● A commitment to cultivating spiritual friendship for the duration of the course ● Knowledge that insight depends on sila ● Embodiment of mindful speech

Practice: Meditation - Fourth Foundation - Sense Spheres Insight Dialogue on Sensing Experience Mindful Speech

Class Outline (two hours): Welcome to week two (5 min) Writing Meditation: Emptying your mind (5min) Dyads Topic from Practice and Homework Inquiry: What did you notice as fixed and what did you notice as solid? Did you hold your promises to the community this week? Large Group Reflections (10 min) Awareness of the Internal and External a talk and meditation on the fourth foundation of mindfulness - access to our sense spheres (20 min) Insight Dialogue - Sensing Experience (10 min) Break (5 min) Talk: Taking Refuge in a sangha & cultivating kaliyana mita (20 min) Experiential Exercise: Making a commitment to a spiritual friend (how will you support each other’s practice and commitments over the rest of the course? (10 min) Talk: Turning toward one another during complex times (20 min) Practice Reflections/ Q&A (10 mins.) Week assignment and commitment dedication of merit (5)

Assignments: One hour a day on the cushion some part of each day in Metta practice and at least 3 sessions with focus awareness on the sense spheres Check in with your kaliyana mita with at least one phone conversation

Week 3: Insight - The Seed and the Tree Topic to be covered: An introduction to a conversation of classical awakening, comparing mind and integrating deep experiences with sila and community. Seeing how sense doors can serve to transform how we experience self and world.

Content Overview: ● We will review the past week of practice and challenges ● Welcome participants and have short checkins about the practice of Sila and generosity.

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● Read differing descriptions of classical awakening and differing views on talking about awakening. ● Create an inventory listing: what I imagine I would “get” from enlightenment and what would be “eliminated.” Comparing this list to our current self and observing expectations. ● One hour of intensive insight practice ● Q/A and reports on the meditation.

Outcomes for the week: ● Awareness that there are differing views of awakening and that each has merit and value within it’s own context. ● Clarity on one’s own assumptions about awakening ● A conceptual understanding of how one might move towards awakening over the course of a lifetime. ● A sense of contact with the ultimate through insight practice.

Practice: 30 minutes of rapid partner noting with metronome 30 minutes of partner mudita practice - partners taking turns pointing out details in their present environment that they feel joy

Class Outline (two hours): Welcome (5 min) Report on week of practice (15min) Conversation on different descriptions of awakening and comparing mind (15) Expectations of enlightenment process (see above) (15) Meditation instructions (5) Meditation (30+30) Assignment/ Dedication of merit (5)

Assignments: One hour a day on the cushion concentration and insight practice. Clarity that the senses are located spatially, the we only see, hear, feel etc. in certain areas of the body and our senses do not extend beyond these areas.

Week 4: Insight - The Thief and the Moon Topic to be covered: Opening a conversation on “stages” of awakening and the non- linear models outlined in the three-vehicles. Movement away from a “progress” model and towards a process model of awakening.

Content Overview: ● We will review the past week of practice and challenges ● We will discuss a Thai forest and a Burmese map of awakening ● Discuss the “dark night” and the ethics of teaching awakening CDL5—Summer 2016 Creating a Class Series 195

● We will do a practice to observe the elusive nature of the experience of self ● Group discussion about our experiences and challenges

Outcomes for the week: ● Discuss the myths of enlightenment and the descriptions of classical enlightenment as described in the suttas ● An awareness of the difference between “enlightenment experiences” and a life built to cultivate insight supported by sila and metta ● Participants will develop an awareness that awakening is available within this lifetime ● We will open a conversation about what one does to improve the world one is awakening into ● Participants will have a sense of what a life dedicated to dharma might offer them

Practice: Self/ non-self noting exercise Open awareness walking practice (outdoors)

Class Outline (two hours): Welcome (5 min) Comparison of Thai/ Burmese maps of awakening (15) Discussion on the “dark night” (20) Questions and Reflections (15) Practice on noting what we experience as self and non-self (40) Questions and Reports (20) Assignment/ Dedication of merit (5)

Assignments: One hour a day on the cushion meditation. Half an hour focused on non-self meditation. Half an hour focused on metta

Week 5: Freedom in the Midst of Paradox

Topic to be covered: We will explore Equanimity and Awakening in the midst of conflict, diversity and confusion.

Content Overview: ● We will review the past week of practice and challenges ● Equanimity in Paradoxical Relationships (pleasure/pain, gain/loss, clarity/confusion, peace/conflict) ● Practice shifting awareness from open to solid objects with ease, and gain comfort with both ● Recognize and Develop clarity in the midst of confusion

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● We will look into another person’s eyes and experience our shared humanity, despite our relative differences

Outcomes for the week: ● Developing clarity in the midst of confusion ● Practice Equanimity in the face of difficult situations ● Seeing Self in Other ● Dropping barriers of intimacy

Practice: Open Awareness Guided Equanimity Practice Shifting Awareness Exercise Seeing Other with Eyes of Truth

Class Outline (two hours): Opening sit (20 mins.) Open Awareness Dyads (10 mins.) What did you SEE this week (inside and out)? What are you noticing? What is NEW in your awareness? (and any challenges) Large Group Share (10 mins.) Talk (10 mins.) The Frustrations and Freedom of Paradox (Equanimity) Equanimity Meditation: phrases or guided imagery (10 mins.) Break (5 mins) Talk - (10 mins) Self and Other Eyes of Truth exercise (20 mins) Who is this person before me? Eye Contact- Guided Contemplations Large Group Share/Q&A (10 mins.) Ongoing practices/dedication of merit) (mins)

Assignments: Open Awareness (30 mins.) Equanimity Practice (15 mins)

Week 6: A Light in the World Topic to be covered: Relative self and non-self are vehicles for sudden awakening and gradual cultivation.

Content Overview: ● Investigate the strengths and limitations of personal identity ● Examine the freedoms and responsibilities of non-self through the lens of race, gender and class (the pitfall of Spiritual Bypass) ● Probe the depths of our core identities

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● Charting a path forward through momentary liberations and higher awakenings ● Carrying our liberation and light into the world ● Examining Absolute and Relative in Poetry ● Closing Ceremony- Offering gifts to ourselves and the World (resolutions)- ex. “I offer to myself and all living beings the gifts of Daily Practice and Service…” notes in bell, each participant rings bell

Outcomes- Moving Forward: ● We will carry within us a deeper knowledge and acceptance of our relative core identities, which are inextricably embedded within the collective human tapestry ● We will honor closing resolutions made to bring our light into the world ● We will continue to practice and awaken for the benefit of all living beings

Practice: Awareness watching Awareness Who Am I? exercise Relative/Absolute Poem Offering Gifts to Ourselves and the World- Closing Ceremony

Class Outline (two hours): Opening sit (10 mins.) Awareness Watching Awareness Small Group (10 mins.) Past Week Review- Where did you experience Equanimity? How did you work with Paradox? Did you experience clarity in confusion? Large Group Share (10 mins.) Talk (10 mins.) Race, Gender, Sexual Orientation and Class through the lens of NON- SELF (the pitfall of Spiritual Bypass) Exercise Dyads (20 mins) Who Am I? Break (5 mins) Talk - (10 mins) Sudden Awakening/Gradual Cultivation Poem Exercise (15 mins). Closing Talk (10 mins)- A Light in the World Closing Ceremony (10 mins) - Lighting the World (Gifts to Self and the World) 10 mins Q&A

Assignments: From this Day Forward: Strive diligently to be a Light unto yourselves...and the World.

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6 Week Beginning Meditation Course (2 hr) by Gary Hill and Alice Robison

Week 1 – Breath Awareness (Oct 14) • Introduce ourselves (5 min) - BOTH • Question to participants - What brought you here? What do you want out of this? If class small- ask about previous meditation experience, if large ask show of hands (10 min) - ALICE • Introductory talk – What is meditation and mindfulness. Why we focus on the breath. What course will cover (20 min) - Gary • Demonstration of mindfulness- raison eating ( 5 min) - ALICE • Demonstration of sitting postures ( 5 min) - GARY • Guided Breath Awareness meditation- (20 minutes) - GARY • How was this? Questions and experiences (15) -BOTH • Benefits of meditation (fruits of practice) - (20) Alice • Homework- 10 minutes sitting, every day (5) Gary - do one activity very mindfully each day (brushing teeth, shower etc) • Minute of silence to close

Week 2 – Body - (Oct 21) • 2 minute guided and settling - Alice • Check in. How was experience with home practice? (10 min) -Gary • Intro to Body Awareness- Importance of mind being grounded in the body • (10 min)- Alice • Body Scann (15 minutes)- First breath, then focus on sensation in hands, expand to whole body - Gary • Questions and experiences (15) • Into breath Second Mettatation 15 m Alice • Questions (10) • Summary of Instructions (5) Alice • Homework- sit 15 minutes every day if possible - - (5) Gary - take the same daily activity and find something new each day - walking meditation instruction? Driving mindfulness • Metta into and brief metta 15 Gary

Week 3- Thinking and the Mind (Oct 28) 2 minute guided – relaxing, sounds, coming into the body - GARY • Check in – Questions and experiences with home practice (15) • Talk- Thinking, role of sila, attitude of mind, ALICE (15) • Guided on awareness of thought– Notice thoughts- both image and words, space between thoughts, body and breathing associated with thoughts, emotions behind obsessive thoughts, are thoughts dialog or narrative, whose voice is speaking ALICE (25) • Questions and experiences (15) CDL5—Summer 2016 Creating a Class Series 199

• Talk cont – Techniques for dealing with obsessive thought role of concentrtion—hindrances -GARY (20) • Homework- ALICE (5) -Sit 25 minutes every day- open to whatever is happening, including thinking and emotion, more open awareness - Notice attitude of mind, mind states while doing mindfulness activity • Metta 10 Gary

Week 4 – Emotions (Nov 4) • 2 minute guided – relaxing, sounds, coming into the body ALICE • Check in. How was experience with home practice? (15) A & G • Introductory Talk- Emotions, story of second arrow, clinging- Alice (20) • Guided Meditation on Awareness of clinging- (25) GARY • Questions and experiences (15) • RAIN talk Gary (20) • Homework- ALICE (5) Sit 20 minutes each day- Notice what feelings pull you into state of preoccupation. - Ride out an emotion (strong fear, desire, aversion), don’t act on it. - Notice feelings of happiness or contentment throughout week - Notice emotions while doing mindfulness activity • Short Metta Alice (10)

Week 5 – Open Awareness (Nov 11) Check in – Questions from week of practice (10) • Global awareness meditation (20) Alice • Questions on global awareness (15) • Talk- Introduction to Brhama Viharas (20) Gary • Guided Metta Meditation ( 20) Gary • Questions and experiences (15) • Homework – (5) Alice Sit 30 minutes daily –include a period of Metta in each sit Moment of silence to end

Week 6 - Deepening Practice – Insights of Practice (Nov 18) • 2 minutes meditation -GARY • Talk- 4 Noble truths, (20 min) - ALICE • Brief review of instructions (5 min) ALICE • Guided meditation with choiceless awareness –( 20 minutes) - ALICE • Questions and experiences, check in (15) • Taking the practice further—concentration, mindfulness in daily life, retreats, etc. (20) GARY • Handouts on sitting groups, books, retreats, web sites, tape libraries etc. ALICE (5 min) • Short guided metta and sharing of blessings to end GARY

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The Heavenly Abodes: 6-week Course Outline Imee Contreras Week 1: Introduction (2 hours) I. Introduction to Teacher A. Personal Background B. Practice History C. Aspirations II. Introduction among Students A. Names B. Personal Backgrounds C. Practice History D. Aspirations III. 45-Minute Guided Meditation Practice A. Anapanasati (15 minutes) B. Satipatthana (30 minutes) IV. Introduction to the Heavenly Abodes or Brahma Viharas A. What are the Heavenly Abodes? B. What is the Heavenly Realm? C. Why human birth is good karma? V. Dyads A. Vipassana Out loud (3 minutes each, 6 minutes total) B. “What challenges I faced in this life and how I learned from them? (5 minutes each, 10 minutes total) VI. Group Sharing VII. Closing, Confidentiality

Week 2: Metta / Loving-Kindness (2 hours) I. What is Metta? II. Story of Metta III. Karaniya Metta Sutta A. Listen to chant in Pali B. Pali - English Translation Hand-out

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IV. Near and Far Enemies of Metta V. What are the benefits of Metta practice? VI. When to practice Metta VII. How to practice Metta? VIII. 45-Minute Guided Metta Meditation IX. Dyads A. “What are my best qualities as a person?” (3 minutes each, 6 minutes total) B. “How do I criticize or judge myself?” (3 minutes each, 6 minutes total) C. “What would it be like if I accepted myself as I truly am?” (3 minutes each, 6 minutes total) X. Group Sharing (10 minutes) XI. Homework A. Practice Metta meditation every day for at least 20 minutes B. Hand-outs XII. Closing, Confidentiality

Week 3: Karuna / Compassion (2 hours) I. What is Karuna? II. Persons who embody or symbolize Karuna A. Amma, the hugging saint B. Martin Luther King C. Nelson Mandela D. Dalai Lama E. Mother Theresa III. Near and Far Enemies of Karuna IV. What are the benefits of Karuna practice? V. When to practice Karuna VI. How to practice Karuna? VII. 45-Minute Guided Karuna Meditation VIII. Dyads

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A. “Are there any persons or events I have encountered recently that evoked the feeling of compassion in me” (3 minutes each, 6 minutes total) B. “How do I criticize or judge the people in my life?” (3 minutes each, 6 minutes total) C. “What would it be like if I accepted these people as they truly are?” (3 minutes each, 6 minutes total) IX. Group Sharing (10 minutes) X. Homework A. Practice Karuna meditation every day for at least 20 minutes B. Hand-outs XI. Closing, Confidentiality

Week 4: Mudita / Sympathetic Joy (2 hours) I. What is Mudita? II. Near and Far Enemies of Mudita III. What are the benefits of Mudita practice? IV. When to practice Mudita V. How to practice Mudita? VI. 45-Minute Guided Mudita Meditation VII. Dyads A. “What makes me feel successful?” (3 minutes each, 6 minutes total) B. “Describe moments where you felt that you didn’t have enough or envious of other people’s success.” (3 minutes each, 6 minutes total) C. “Describe moments that you felt genuinely happy at the success of others.” (3 minutes each, 6 minutes total) VIII. Group Sharing (10 minutes) IX. Homework A. Practice Mudita meditation every day for at least 20 minutes B. Hand-outs X. Closing, Confidentiality

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Week 5: Uppekha / Equanimity (2 hours) I. What is Uppekha? II. Near and Far Enemies of Uppekha III. What are the benefits of Uppekha practice? IV. When to practice Uppekha V. How to practice Uppekha? VI. 45-Minute Guided Uppekha Meditation VII. Dyads A. “Describe scenarios when you felt reactive, feeling that you had no control over particular situations.” (3 minutes each, 6 minutes total) B. “When do I feel I am in control and what do I do to enforce that control in these given situations?” (3 minutes each, 6 minutes total) C. “How will letting go of control and being less reactive affect my relationships?” (3 minutes each, 6 minutes total) VIII. Group Sharing (10 minutes) IX. Homework A. Practice Uppekha meditation every day for at least 20 minutes B. Hand-outs C. Bring a special gift, can be big or small, to give to a classmate X. Closing, Confidentiality

Week 6: Closing (2 hours) I. 45-Minute Group Meditation II. Dharma Talk A. Opening the Heart & Mind B. Letting Go III. Dyads A. “What lessons have I learned from this course?” (3 minutes each, 6 minutes total) B. “How do I share and/or apply these lessons with the world? (3 minutes each, 6 minutes total) IV. Group Sharing V. Cultivating a Generous Heart

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VI. Generosity Practice A. Giving Ceremony B. Blessing Ceremony - Strings VII. Dana Talk

Teaching on the Four Qualities (brahma-viharas) Phoenix Soleil, Whitney Steward Reed, and Pam Peirce

Audience: This is a 6-session course for beginning adult students in a secular environment, such as a workplace, school or college, community center, or non- Buddhist religious community. The classes are designed to be 90 minutes long, but can be adapted to suit the time available.

Overview of Class Series: Class 1: Opening/Basic Mindfulness/meditation Class 2: Lovingkindness (metta) Class 3: Compassion (karuna) Class 4: Sympathetic Joy (mudita) Class 5: Equanimity/ (upekkha) Class 6: Bringing it all together/Closing

General Structure of Classes: Each class will follow the same basic format below. The time length of each section will depend on the class and the teacher and guidelines for time are indicated for each section. This will allow the material to be adapted to the needs of the students, while covering the same basic material. • Intro • Brief Sit • Talk • Discussion or Harvest/Q & A • Guided Meditation • Discussion or Harvest/Q & A • Closing/Homework

Teachers: Phoenix Soleil has trained individuals and groups all over the country in Nonviolent Communication, meditation, theater improv, racial justice and meditation including the East Bay Meditation Center, Kellogg Foundation and Google. She is a teacher and deep practitioner of the Insight Meditation Tradition. The most important ingredients to her trainings are fun, passion and intimacy.

Pam Peirce began practicing meditation in 1995, studying in the traditions of Thich Nhat Hanh and Pema Chodron. Since 2001, her primary practice has been insight meditation. She has completed Spirit Rock Meditation Center's Dedicated CDL5—Summer 2016 Creating a Class Series 205

Practitioner Program and is currently training with the Community Dharma Leadership Program. Pam is a licensed clinical social worker specializing in working with illness, elder care, and loss.

Whitney Steward Reed conducts meditation, mindfulness and yoga retreats for corporate, or private groups--organizinghideways to allow clients to reconnect with themselves and nature. She also provides individual yoga/ mindfulness sessions for tech start ups, corporations and individuals. With over 16 years of professional experience as a massage therapist and yoga instructor at some of the top Spas in the world as well as teaching mindfulness to over 15 various tech companies, she can ensure clients have an unforgettable and life changing experience.

Class 1: Introduction to Mindfulness and Meditation

Intro to Class #1 - Opening/Basic Mindfulness/meditation – 17 min (5min) Teacher bios/introductions Course overview Why we wanted to do this

Being mindful during times of difficulty and injustice is challenging. Turning towards the difficulty with compassion can create a foundation of self care that allows us to act in the world according to our deepest values, self care and wisdom, Discuss the importance of community in mutual support, co regulation, encouragement. Mindfulness is helpful at all times. It encourages contentment.

(10 min) Check in Go around the circle and ask for: Names, Why did you come to take this class. Intention and goals, keep it to minute (Optional if time permits ) (phoenix) A 2 to 3 min Lightning round: What are the emotions people are with now?

(2 min) Centering breaths This one one the ways we can create more space in side Breathe

Topic Talk – 15 min What is mindfulness?

Victor Frankl: between stimulus and response there is a space, and in that space lies our freedom

Meditation can help in the following ways:

Create a space - mental and disconnect.- “We don’t have time for this. “why make time? Time to care , time to be, time

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In the pause is our vulnerability. To value human fragility by being with it…our shared humanity, even though it “won’t change anything” in this moment. To honor that fragility

What meditation isn’t: The spiritual bypass. Pitfalls we can run into with healing , where we don’t give ourselves the space to feel our rage because we are so connected to our values of love and forgiveness. Because we see how much emotional and physical violence that coming from the place of revenge and hate causes we push down the anger inside or dismiss it. The spiritual bypass: Activists bypass-- just fix things acceptance vs giving up By giving that anger and pain and a space is the only way we can heal it. If we cannot see it we can not heal it. We can’t heal it by burying it, We need to compost it. It is by seeing our despair that we can heal. it helps us have compassion and understanding for why these forces are so hard to change in the human psyche. suppressing your emotions, short term helps us function, good capacity to have, when that all we do long-term creates stress, health issues and anxiety. Lose temper Not a cure all, or quick fix.

Being overloaded with emotional pain is not caring. On the other hand we can get lost in anger .... We can be so lost in our suffering we lose sight of our values. The pain is so intense we look for a quick fix. We focus on blaming and looking at external fixes. we can go around in circles in our head instead of doing the work of feeling. Generate compassion for self care and for others.

Being shut down is not equanimity Neither is getting overwhelmed or shutting down, calm and space so we can have a open heart .Allow you to act in the world in line with your values, and not a puppet on a string. Connect to intuition

Mindfulness is: True equanimity, which is balanced awareness not pushing away not lost in it. Able to bring all our resources to whatever arises,

Space and time Holding whatever arises within a bigger field. Compassion Many of the problems in our personal lives, and in greater society cannot be solved by quick fixes. These are long haul issues. Sustainability is important. Mindfulness is about resourcing yourself so you can maintain effectiveness. Able to offer more care, compassion because we can connect to our values rather than reacting.

Q & A/Discussion – 10 min

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How does it feel to stop and take a breathe? What is difficult or easy about that for you? Act from healthier place. What are healthier places? What are the attitudes or values that support us life? Ask questions, encourage discussion We think that the four qualities of the heart: compassion, joy, loving kindness and equanimity are so important that we will go into depth about each one.

Grounding body meditation – 20 min

“And how, monks, does he in regard to the body abide contemplating the body? Here, gone to the forest, or to the root of a tree, or to an empty hut, he sits down; having folded his legs crosswise, set his body erect, and established mindfulness in front of him, mindful he breathes in, mindful he breathes out.

“Breathing in long, he knows ‘I breathe in long,’ breathing out long, he knows ‘I breathe out long.’ Breathing in short, he knows ‘I breathe in short,’ breathing out short, he knows ‘I breathe out short.’ He trains thus: ‘I shall breathe in experiencing the whole body,’ he trains thus: ‘I shall breathe out experiencing the whole body.’ He trains thus: ‘I shall breathe in calming the bodily formation,’ he trains thus: ‘I shall breathe out calming the bodily formation.’

“Just as a skilled turner or his apprentice, when making a long turn, knows ‘I make a long turn,’ or when making a short turn knows ‘I make a short turn’ so too, breathing in long, he knows ‘I breathe in long,’... (continue as above).

Talk on grounding in the body and using the body to be with strong emotion 5mins - Phoenix Feeling is where we metabolize the pain, it is the body’s way of processing the feelings. When we give ourselves space to go through that physical and emotional process even though it is painful, it will lead to clarity and equanimity. When we try to process intellectually before we have done the emotional work, we don’t have all our resources available to us.

Body emotion meditation (6 to10 mins)

Bearing down vs backing off when internal emotion gets intense

Body Scan, breath, finding a place of ease in the body we can come back to if we find it getting too intense. Opening the eyes: closing our eyes helps us connect inside and opening the eyes is a way of decreasing the intensity we feel.

Harvest, Q and A – 8 min

Get responses from attendees what was that like? Explain we need answers to be a sentence or two.

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Homework – 5 min

• Daily practice 10 min Meditation each day Resources headspace, insight timer, Create sangha buddies to call each other? Do at least a minute because that helps create a habit, and even a minute, creates impact on one’s mind state. • Evening Gratitude Practice: list 3 things you are grateful for each day • Daily Life Practice: all of these practices are not just for when we are meditating, they are to incorporate throughout the day. Here is your homework for the week on mindfulness: o notice when you are lost in thoughts and when you are aware of the present moment. o notice what is happening in your body when these thoughts or feelings arise o pause for a moment and label what is happening

Pair share – 5 min what will support you in doing a daily sit?

Harvest – 5 min

Closing – 4 to 8 min

Mention Topic for the next week: first of the four qualities, lovingkindness/friendliness Final Sit, breathing, visualization of the week and doing the homework if time… One or two word check out Merit sharing

Class 2: Lovingkindness Intro to class #2- 17 min • 2 min intro to subject of lovingkindness, building on mindfulness class. • 5 minute sit • 10 minute go round - check in, how was the homework, gathering questions to be addressed later in the class

Topic Talk - 15 min Loving kindndess/Metta Is:

• This particular meditation uses words, feelings and images to evoke loving/kindness and friendliness toward oneself and others. • Through each recitation of the phrases, we are planting the seeds of kindness and evoking positive mind-states.

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• Metta is also a purification practice so it can bring into light those states of mind that inhibit the heart and kind mind-states which can at times be difficult for the ego to grasp. • I remember after my father died I went into a six month retreat and towards the end of it I did only metta practice because I had a lot of deeper unfelt trauma arise. I needed to hold myself with more kindness and less judgement in order to heal and metta was the perfect medicine at this time. • I am going to quickly list 18 scientific reasons to practice loving kindness meditation based on research done by Emma.

18 Science-Based Reasons to Try Loving-Kindness Meditation Emma Seppälä looks at the emerging science around the benefits of loving-kindness meditation.

1. Increases Positive Emotions & Decreases Negative Emotions. In a landmark study, Barbara Frederickson and her colleagues found that practicing seven weeks of loving-kindness meditation increased love, joy, contentment, gratitude, pride, hope, interest, amusement, and awe. These positive emotions then produced increases in a wide range of personal resources (e.g., increased mindfulness, purpose in life, social support, decreased illness symptoms), which, in turn, predicted increased life satisfaction and reduced depressive symptoms. 2. Increases vagal tone, which increases positive emotions & feelings of social connection. A study from 2013 found that individuals in a loving-kindness meditation intervention, compared to a control group, had increases in positive emotions, an effect moderated by baseline vagal tone—a physiological marker of well-being. 3. Decreases migraines. A recent study demonstrated the immediate effects of a brief loving-kindness meditation intervention in reducing migraine pain and alleviating emotional tension associated with chronic migraines. 4. Decreases chronic pain. A pilot study of patients with chronic low back pain randomized to loving-kindness meditation or standard care, loving-kindness meditation was associated with greater decreases in pain, anger, and psychological distress than the control group. 5. Decreases PTSD. A study reports that a 12-week loving-kindness meditation course significantly reduced depression and PTSD symptoms among veterans diagnosed with PTSD. 6. Decreases schizophrenia-spectrum disorders. Also, a pilot study from 2011 examined the effects of loving-kindness meditation with individuals with schizophrenia-spectrum disorders. Findings indicated that loving-kindness meditation was associated with decreased negative symptoms and increased positive emotions and psychological recovery. 7. Activates empathy & emotional processing in the brain. We showed this link in our research (Hutcherson, Seppala & Gross, 2014) and so have our colleagues (Hoffmann, Grossman & Hinton, 2011). 8. Increases gray matter volume. In areas of the brain related to emotion regulation: Leung et al (2013); Lutz et al (2008); Lee et al (2012).

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9. Increases Respiratory Sinus Arrythmia (RSA). Just 10 minutes of loving-kindness meditation had an immediate relaxing effect as evidenced by increased respiratory sinus arrhythmia (RSA), an index of parasympathetic cardiac control (i.e., your ability to enter a relaxing and restorative state), and slowed (i.e., more relaxed) respiration rate (Law, 2011 reference). 10. Increases telomere length—a biological marker of aging. We know that stress decreases telomere length (telomeres are tiny bits of your genetic materials— chromosomes—that are a biological marker of aging). However, Hoge et al (2013) found that women with experience in loving-kindness meditation had relatively longer telomere length compared to age-matched controls! Throw out the expensive anti-aging creams and get on your meditation cushion! Social Connection 11. Makes you a more helpful person. Loving-kindness meditation appears to enhance positive interpersonal attitudes as well as emotions. For instance, Leiberg, Klimecki and Singer (2011) conducted a study that examined the effects of loving- kindness meditation on pro-social behavior, and found that compared to a memory control group, the loving-kindness meditation group showed increased helping behavior in a game context. 12. Increases compassion. A recent review of mindfulness-based interventions (MBIs) concludes that loving-kindness meditation may be the most effective practice for increasing compassion (Boellinghaus, Jones & Hutton, 2012) 13. Increases empathy. Similarly, Klimecki, Leiberg, Lamm and Singer (2013) found that loving-kindness meditation training increased participants’ empathic responses to the distress of others, but also increased positive affective experiences, even in response to witnessing others in distress. 14. Decreases your bias towards others. A recent study (Kang, Gray & Dovido, 2014) found that compared to a closely matched active control condition, six weeks of loving-kindness meditation training decreased implicit bias against minorities. 15. Increases social connection. A study by Kok et al (2013) found that those participants in loving-kindness meditation interventions who report experiencing more positive emotions also reported more gains in perception of social connection as well. 16. Curbs self-criticism. A study by Shahar et al (2014) found that loving-kindness meditation was effective for self-critical individuals in reducing self-criticism and depressive symptoms, and improving self-compassion and positive emotions. These changes were maintained three months post-intervention. 17. Is effective even in small doses. Our study—Hutcherson, Seppala and Gross (2008)—found an effect of a small dose of loving-kindness meditation (practiced in a single short session lasting less than 10 minutes). Compared with a closely matched control task, even just a few minutes of loving-kindness meditation increased feelings of social connection and positivity toward strangers. 18. Has long-term impact. A study by Cohn et al (2011) found that 35 percent of participants of a loving-kindness meditation intervention who continued to meditate and experience enhanced positive emotions 15 months after the

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intervention. Positive emotions correlated positively with the number of minutes spent meditating daily.

Q & A/Discussion - 10 min

Guided Meditation - 15 min Begin with anchoring your awareness in the body and the breath. Tune into the sensations of your feet on the ground. Feel the heels, the bones of the feet, the toes against the floor.

Take a few deep breaths tuning into the sensations of the inhale and the exhale as it moves through your torso.

Begin with yourself. Breathe gently and recite inwardly the following traditional metta phrases. We begin with ourselves (even though it is hard) because without loving yourself it is almost impossible to love others.

May I be filled with lovingkindness. May I be safe from inner and outer dangers. May I be well in body and mind. May I be at ease and happy.

As you repeat these phrases, picture yourself as you are now, and hold that image in a heart of loving kindness. Or perhaps you will find it easier to picture yourself as a young little child. Adjust the words or the images in anyway that inspires you. Repeat these phrases over and over again, letting the feelings permeate your body and mind. Be aware that this meditation may at times feel mechanical or awkward, allowing whatever arises to be received and holding it with acceptance. When you feel you have established a sense of loving-kindness for yourself, expand your meditation to a benefactor. This is someone in your life who has showed you kindness. Picture this person or imagine they are in front of you. Then carefully recite the phrases. Let the image and feeling you have for your benefactor build. Whether the image or feelings are clear or not is not the priority. In meditation they will be subject to change…

May you be filled with lovingkindness. May you be safe from inner and outer dangers. May you be well in body and mind. May you be at ease and happy.

After this you can include others: Spend some time wishing well to a wider circle of friends. Then gradually extend your meditation to picture and include community members, neighbors, people everywhere, animals, all beings, the whole earth.

Pairs Practice - 3 min each, (6 min total)

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Discussion - 10 min

Homework - 8 min • Morning Meditation: make an intention to sit every day for 10 minutes. Your practice can include both mindfulness and practice of the phrases • Evening Gratitude Practice: introduce gratitude practice as a way to incline the mind toward joy and as an antidote to the judging mind: list 3 things you are grateful for each day - this can be aloud to a friend or family member, written down, or shared with another class member by email or text. • Daily Life Practice: all of these practices are not just for when we are meditating, they are to incorporate throughout the day. Here is your homework for the week on lovingkindness: o notice when thoughts or feelings lovingkindness towards yourself and others arise in the day o notice what is happening in your body when these thoughts or feelings arise o silently practice lovingkindness phrases

Final Sit - 5 min

Closing - 4 min Introduce topic for next week: sympathetic joy Check out - one word go around Dedication of merit ------Additional information for teacher

Karaniya Metta Sutta [SN 1.8] This is to be done by one skilled in aims who wants to break through to the state of peace: Be capable, upright, & straightforward, easy to instruct, gentle, & not conceited, content & easy to support, with few duties, living lightly, with peaceful faculties, masterful, modest, & no greed for supporters.

Do not do the slightest thing that the wise would later censure.

Think: Happy, at rest, may all beings be happy at heart.

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Whatever beings there may be, weak or strong, without exception, long, large, middling, short, subtle, blatant, seen & unseen, near & far, born & seeking birth: May all beings be happy at heart.

Let no one deceive another or despise anyone anywhere, or through anger or irritation wish for another to suffer.

As a mother would risk her life to protect her child, her only child, even so should one cultivate a limitless heart with regard to all beings. With good will for the entire cosmos, cultivate a limitless heart: Above, below, & all around, unobstructed, without enmity or hate. Whether standing, walking, sitting, or lying down, as long as one is alert, one should be resolved on this mindfulness. This is called a sublime abiding here & now.

Not taken with views, but virtuous & consummate in vision, having subdued desire for sensual pleasures, one never again will lie in the womb.

Class 3: Compassion Intro to Class #3- 17 min • 2 min intro to subject of compassion, building on mindfulness and loving kindness/friendliness • 5 minute sit • 10 minute go round - check in, how was the homework, gathering questions to be addressed later in the class

Topic Talk - 15 min

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Compassion is:

• opening our hearts to the suffering of ourselves and others, rather than shutting down or turning away or becoming numb • Why practice compassion? the heart becomes wide open, rather than narrow and protected; it helps us engage with the lives of others, rather than just our own small lives; we need to balance both these aspects of compassion • the dominant culture wants to fill us up (consumerism), shut down and numb out. • Give personal example of ways we do this: reach for something to eat or drink rather than face sadness/difficulty, turn on the TV, play video games, not stop checking of email/social media, getting lost down the black hole of the web. • We can start with ourselves (self-compassion) - we must be open and forgiving to ourselves as a part of being compassionate to others. • Some find it easier to be compassionate towards others and once the heart is open can turn it back to oneself. • For many who have stories about insufficiency, not-enoughness, shame and blame, we have to start with self-compassion before we can include compassion for others. • Give personal example of working with self-judging/inner critic and how this blocks self-compassion. • the natural tendency of the mind is to compare ourselves to others, often with judgement, and this can block feelings of compassion. Notice where comparing mind gets in the way of feeling the suffering of others. Notice where self-judgment or defeating self-talk get in the way of feeling compassion for self. • Part of working with compassion is beginning to accept that suffering exists and is part of the human experience and not something that can be permanently avoided. It uncovers the myth of the perfect life, the perfect family, the perfect relationship, the perfect future. • This is a practice that takes training in opening our hearts - it is about being engaged, but not being so overwhelmed we are immobilized. So taking small steps is important. We can’t all be the Dalai Lama! • When we open our heart wide with compassion, it allows us to fall in love with the world again including all, excluding none. • Give personal example of the benefit of practice compassion: in love with the world, easier to be with myself and my mistakes, easier to be with others, eventually becoming kinder and more joyful.

Q & A/Discussion - 10 min

Guided Meditation - 15 min • Sit comfortably with your eyes close • Take a few natural breaths in and out

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• Feel the breathe coming in and out of your lungs, down to your belly • Notice any places of discomfort • Breathe gently into these places • Are there any other places to breathe into? • Breathe gently into those places • Imagine wrapping your arms around yourself in a motion of healing [optional - compassion for others] • Imagine any pain and sorrows of friends and family • Imagine wrapping your arms around your friends and family in a motion of heallng • Is there anyone else you want to include? • Come back to your own breathe • Again imagine wrapping your arms around yourself • Take a few more natural breaths • When you are ready, open your eyes

Like the practice of loving kindness, there are also phrases to foster compassion. You can start with compassion for self or compassion for others, whichever is easiest. They can be used in formal silent meditation, or during a silent pause during the day. compassion for self May I be held in compassion May my pain and sorrow be eased May I be at peace. compassion for others May you be held in compassion May your pain and sorrow be eased May you be at peace.

Pairs Practice - 3 min each, (6 min total) without cross talk. What was that like, what came up? What was easy? What was difficult?

Discussion - 10 min

Homework - 8 min • Morning Meditation: make an intention to sit every day for 10 minutes. Your practice can include both mindfulness and practice of the phrases (compassion for self/compassion for other). • Evening Gratitude Practice: introduce gratitude practice as a way to incline the mind toward joy and as an antidote to the judging mind: list 3 things you are grateful for each day - this can be aloud to a friend or family member, written down, or shared with another class member by email or text.

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• Daily Life Practice: all of these practices are not just for when we are meditating, they are to incorporate throughout the day. Here is your homework for the week on compassion: o notice when thoughts or feelings of pain or sorrow arise throughout the day, both your own or others' pain/sorrow o notice what is happening in your body when these thoughts or feelings arise o pause for a moment and silently practice compassion for self/others phrases

Final Sit - 5 min

Closing - 4 min • Introduce topic for next week: sympathetic joy/delight in others' good fortune • Check out - one word go around • Dedication of merit ------Additional information for teacher Background material on Compassion. Metta Sutta can be used for all classes.

• They are often called "abodes" or places to dwell because they should become the mind's constant dwelling places where we feel "at home"; they should not remain merely places of rare and short visits, soon forgotten...We use these as principles for conduct and objects of reflection as well as subjects of meditation.. They provide the answer to all situations arising from social contact. The are great removers of tension, the great peacemakers in social conflict, and the great healers of wounds suffered in the struggle of existence. They level social barriers, build harmonious communities, awaken slumbering magnanimity long forgotten, revive joy and hope long abandoned, and promote brotherhood against forces of egotism. [Nyanaponkia Thera] • Compassion is our deepest nature, It arises from our interconnection to all things...for most of us, compassion is developed one person and one difficult situation at a time...compassion is a circle that encompasses all beings, including ourselves. Compassion blossoms only when we remembers our self and others, when the two sides are in harmony...you are not trying to "fix" the pain of the world, only to hold it with a compassionate heart. Living with compassion does not mean we have to give away all our possessions, take in every homeless person we met, and fix every difficulty in our extended family. [Jack Kornfield] • The first step in developing true compassion is being able to recognize, to open to, and to acknowledge that pain and sorrow exist. Everywhere, absolutely everywhere, in one way or another, beings are suffering. Some suffering is intense and terrible; some is quite and small....To be

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overwhelmed by pain can lead us into despair, grief, aimlessness, even anger. This is not compassion...It is one thing to have one's heart engaged, and another to have it overwhelmed and broken...We are brought up with the feeling that suffering is somehow wrong or to be avoided. We get the idea that suffering is unbearable and should not even be faced. So we create a society that accommodates our need to deny pain as best we can...The state of compassion as the trembling heart arises with the quality of equanimity....When we see only suffering and the end of suffering (and not attach any right or wrong, anger, guilt, shame, fear), then we feel compassion. Then we can act in energetic and forceful ways but without the corrosive effects of aversion...To be compassionate is to wish that a being or all beings be free from pain. To be compassionate is to sense form within what it must be like to experience someone else's experience. [Sharon Salzberg] • Compassion leads us to appropriate action. There is not pity in this feeling, pity puts distance between ourselves and others. [Bhante Gunaratana]

May all that I see, hear, smell, taste, touch, and think help me to cultivate loving friendliness, compassion, appreciative joy and equanimity. May all these experiences help me to cultivate thoughts of generosity and gentleness. May they all help me to relax. May they inspire friendly behavior. May these experiences be a source of peace and happiness May they help me be free from fear tension, anxiety, worry and restlessness.

Class 4: Sympathetic Joy Intro to Class #4 - 15 min We covered Mindfulness, Loving Kindness, Compassion and today we will explore Sympathetic Joy, finding joy in the happiness and success of others,

Pair Share (5 min)

In groups of two, discuss the your experiences bringing this class into your daily life, this may include the daily life practice the daily sits or anything else? What has been easy or worked? What has been challenging? What would you like to do differently? Take turns of 2 minutes each. No cross talk.

Return to group, Group Harvest Go around the circle Check in on how people are doing?

Centering breaths (2 min) This is one of the ways we can create more space in side Breathe

Topic Talk - 20 min

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• Sympathetic Joy describes a state of happiness in response to someone else’s success in life. • We get messages that love is the answer, All we need is love, demand, yet very rarely is there an instruction on “how”. How do you love? Well we’ve been dissecting that: • Metta Loving-kindness is wishing well for others. It is our base, and the practice is nurturing a friendliness, and caring attitude to others. When that caring heart meets suffering it becomes compassionate , and when it meets success or wellbeing or it becomes sympathetic joy. • They are flavors of love with very similar ingredients. • Sympathetic Joy helps you get better at noticing opportunities to experience joy • Sympathetic Joy practice is not about denying darkness and sorrow. Rather, it works hand in hand with the practice of “compassion,” in which we focus on opening our hearts to pain and suffering. It is the same flavor of love that will turn to compassion when confronted by someone's pain. Our joy is made all the brighter when we truly let ourselves feel how fleeting life is—how filled with loss and grief and terror. And that awareness of sorrow and impermanence helps sensitize us not only to our own joys but also to the joys of others. • Thich Nhat Hanh, the Vietnamese Zen master, writes about “mudita” which is word for sympathetic joy in his book Teachings on Love: • “A deeper definition of the word Mudita is a joy that is filled with peace and contentment. We rejoice when we see others happy, but we rejoice in our own well being as well. How can we feel joy for another person when we do not feel joy for ourselves?” • It is easy in this world to focus on the negative…Scientists believe that our brains have a built-in “negativity bias.” Rick Hanson researcher on Meditation and emotional intelligence, Author of several books says the brain is like Velcro for negative experiences, but Teflon for positive ones. • this world is full of dangers and disappointments but there are beautiful flowers, hummingbirds, there's the people who help each other, people who risk their lives for peace…. Our habits of mind can focus us on what isn’t working... And we lose out on the sunsets, smiles the sensation of walking, all the small moments that make up a life… • It is also important that we should be mindful of "the good that has arisen," and to foster focus on the good. By focusing on the good, we can have more internal peace. • Sympathetic joy is training the mind to react with empathy instead of jealousy or resentment. By nurturing sympathetic change the inclination of the mind from jealousy, envy and derision to appreciation, delight and joy. • There can be a strong belief that you want to hold onto your resentment hold on to your hate and your fear because you think it will help you stay safe.

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• I realized through my practice of the 4 qualities that I don’t need hate or anger to have boundaries. Focusing my mind on people’s good qualities does not mean I will lose all awareness of their failings and shortcomings • By focusing on the good you are not going to forget the unskillful actions of others. you're not going to give up your boundaries and lose your preferences, what you will have is more inner peace • The miraculous part about these practices is that if you are diligent patterns will change. In midst of practicing with these phrases sometimes you will feel the opposite of sympathetic joy, jealousy or resentment or self criticism, or nothing at all. Sharon Salzburg is a great story of her experienced with the practice. when she started she felt nothing, no difficult emotions or loving feelings, it felt flat she was just repeating the phrases and it was mechanical and then later she noticed that when she made a mistake she was much nicer to herself then she usually was • What we're doing is inclining the mind in a certain direction, think about all the ways we incline the mind to cynicism or resentment • The sympathetic joy practice that I’m excited to share is focuses not just on the success of the “object”- the person you focusing your sympathetic joy practice on, but also on their good qualities. Arinna Weisman developed this practice; I learned it from Bonnie Durant. • I’ll start by spending a few min or so thinking about the good qualities of person. • Here's example of a phrase focused on someone good qualities: o May your generosity continue to grow and bless your life and those around you. o I appreciate your affectionate nature and how they blessed your life and those around you. Or o I appreciate your sense of duty and all the ways it blesses your life and the lives of those around you. o May you always be this happy. • The magic of these phrases is that it gives you a process by which you return again and again the beautiful intention. The experience reminded me of the Buddha’s declaration "Hatred does not cease by hatred, but only by love; this is the eternal rule." -

Q & A - 10 min

Guided Meditation - 15 min We’re going start with an easy person. We begin by exercising this “flavor of love” muscle with someone easy. The world weight champion of weightlifting did not start with 1-ton weight even though that is what he may end with. If he started with 1-ton weight he would have ended his career before it started...In a hospitable probably thinking it’s impossible and he has no abilities in this area. We start by lifting a 5-pound weight or a ten-pound weight. We will start with an easy person, someone you love or admire….

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Classically we are asked to Pick a person who laughs easily. Pick a person you like a lot. Who doesn’t take themselves very seriously or someone you know who is generally happy Settle on two or three of their best qualities.

Reflect of their particular good qualities Then pick a couple that resonates the most.

May your “insert their quality here” continue to bless your life and every life you touch May your generosity continue grow and bless your life May your wisdom continues to grow and bless your life all those you touch. May your benevolence continue to grow and make you happy.

I'm happy that you're happy. May your happiness increase / not leave you / never cease. May you always be able to enjoy good fortune and success. May you always be prosperous. And now let’s turn to object we spend a lot of time with, ourselves... When we send sympathetic joy to ourselves. The practice takes on the flavor of gratitude. So think of some of your best qualities.

May my wisdom continues to grow and bless my life all those I touch. May my kindness continue to grow. May my love of nature ____ continue to bless my life and every life I touch People are happy that I'm happy.

Harvest and Q & A - 5 min Get responses from attendees what was that like? Explain we need answers to be a sentence or two.

Homework - 5 min Homework this week do ten minutes of sympathetic joy practice each day Resources: Arinna Weisman dharmaseed talk. Arinna Weisman, Guided Joy Meditation, http://www.dharmaseed.org/teacher/26/talk/9021/ • Morning Meditation: make an intention to sit every day for 10 minutes. Your practice can include both mindfulness and practice of the phrases (mudita for self and all being ). • Evening Gratitude Practice: use the sympathetic joy practice with yourself or someone you love as the object. o Bringing your good qualities to mind and then practice gratitude for yourselves o May my ____ continue to bless your life and every life you touch.

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o For example ; May my generosity continue grow and bless your life o Or practice with someone else as the object: o May your wisdom continues to grow and bless your life all those you touch. o May your benevolence continue to grow and make you happy. • Daily Life Practice: all of these practices are not just for when we are meditating, they are to incorporate throughout the day. Here is your homework for the week on joy: • Be on the lookout for opportunities to experience appreciation or joy. Could be someone is nice to you, you hear from a friend, you see something in your environment like a tree, sunny day, child that touches you. Take a moment to acknowledge it you could put your hand over your heart, smile to yourself doesn't have to be long just a second or two to take in the beauty of the day

Harvest – 5 min

Final Sit - 5 min

Closing Equanimity is the focus of next week; Equanimity may be seen as the balancing factor that keeps us stable in the opening of the heart. Check out, one word or what are you grateful for? Merit sharing

. Class 5: Equanimity Intro to Class #5 - 17 min • 2 min intro to subject of equanimity, building on mindfulness, metta, karuna and mudita • 5 minute sit • 10 minute go round - check in, how was the homework, gathering questions to be addressed later in the class

Topic Talk - 15 min Equanimity is: • The word is defined as: Mental calmness, composure, and evenness of temper, especially in a difficult situation. o It is a mind-state that is stable and non-reactive-The opposite of Equanimity is reaction or significant mental proliferation as a response to a simple occurance. o It can be compared to a calm parent who does not react to a teenage kid. • Joseph Goldstein titles one of his Dharma talks “ Equanimity:The Gateway to Enlightenment”. • Without strong equanimity the other states of mind such as concentration, metta or mindfulness don’t carry the same merit

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• At this point I will tell as story about my own retreat experience and how I embarked on long periods of concentration practice without having strong equanimity established • The following is an excerpt of the Kakacūpama Sutta, about equanimity.. containing the simile in the saw. “Monks, even if bandits were to carve you up savagely, limb by limb, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding. Even then you should train yourselves: ‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic, with a mind of good will, and with no inner hate. We will keep pervading these people with an awareness imbued with good will and, beginning with them, we will keep pervading the all-encompassing world with an awareness imbued with good will — abundant, expansive, immeasurable, free from hostility, free from ill will.’ That’s how you should train yourselves.” • “Monks, if you attend constantly to this admonition on the simile of the saw, do you see any aspects of speech, slight or gross, that you could not endure?” (MN 21, translated by Thanissaro Bhikkhu, 2013) • The following is an excerpt from the Mahāhatthipadopama Sutta, that puts the simile of the saw into a larger context that illuminates this connection. “Now if other people insult, malign, exasperate, & harass a monk [who has discerned this], he discerns that ‘A painful feeling, born of ear-contact, has arisen within me. And that is dependent, not independent. Dependent on what? Dependent on contact.’ And he sees that contact is inconstant, feeling is inconstant, perception is inconstant, consciousness is inconstant. His mind, with the [earth] property as its object/support, leaps up, grows confident, steadfast, & released. (MN 28, translated by Thanissaro Bikkhu, 2013)

Q & A/Discussion - 10 min

Guided Meditation - 15 min • Grounding into the body • Observing the movement of the breath • Bring to mind a benefactor or someone who inspires you • You can repeat the equanimity phrases… • “I care about you, and I’m not in control of the unfolding of events. I can’t make it all better for you.” • “All beings are the owners of their karma; their happiness and unhappiness depends upon their actions, not on my wishes for them.” • “Things are the way they are.” • Move onto yourself and practice in this manner for a few minutes.

Discussion - 10 min

Homework - 8 min

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• Morning Meditation: make an intention to sit every day for 10 minutes. Your practice can include both mindfulness and practice of the equanimity phrases. • Evening Gratitude Practice: introduce gratitude practice as a way to incline the mind toward joy and as an antidote to the judging mind: list 3 things you are grateful for each day - this can be aloud to a friend or family member, written down, or shared with another class member by email or text. • Daily Life Practice: all of these practices are not just for when we are meditating, they are to incorporate throughout the day. Here is your homework for the week on equanimity...write down 3 times in the day that you have caught yourself triggered. Then from here contemplate why you reacted and just observe what arises…accepting it for what it is.

Final Sit - 5 min

Closing - 4 min • Introduce topic for next week: final class, bringing it all together • Check out - one word go around • Dedication of merit

Class 6: Bringing it all together

Intro to Class - 17 min • 2 min intro to format of final class, review, discussion, guided meditation • 5 minute sit • 10 minute go round - check in, how was the homework

Topic Talk - 10 min Review of the last 5 classes:

Class 1 was on mindfulness and meditation. We discussed the basics of meditation and the benefits of being mindful throughout the day.

Class 2 was on loving kindness. We learned about the practice of repetitive phrases to open the heart, cultivating well wishes for ourselves, our loved ones, our community, and even those we had difficulty with.

Class 3 was on compassion. This focused on opening our hearts to the pain and suffering of ourselves and others, for naming and honoring the hurt in the world rather than turning away.

Class 4 was on sympathetic joy. We turned our attention to the joys and blessings of ourselves and others and how seeing the good can light up our world.

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Class 5 was on equanimity. We learned that our own wisdom came bring both joy and sorrow into balance, that through understanding and trusting in things the way they are, we can become less reactive.

Each of these four wonderful qualities do not occur in isolation. Instead, they balance each other if we lean too far in one direction or another. Here are some examples of how this works: • Loving kindness imparts to equanimity its selflessness, boundless nature • Compassion prevents love and sympathetic joy from turning into self- satisfied complacency • Compassion guards equanimity from falling into cold indifference • Sympathetic joy holds compassion back from becoming overwhelmed at the suffering of the world • Sympathetic joy gives to equanimity the mild serenity that softens its stern appearance. • Equanimity, which means "even-mindedness," gives to loving kindness an even, unchanging firmness and loyalty • Add any personal examples

Pairs Practice # 1 - 6 min (can switch order of pairs practice) In groups of two, discuss which of these four qualities has been the easiest for you to access and practice with. Give any examples from your daily life. What has worked? Have any of them made a difference in how you are with family? With friends? At school or at work? Take turns of 3 minutes each. No cross talk.

Pairs Practice # 2 - 6 min In groups of two, discuss which of these four qualities has been the most challenging. Give any examples from daily life. Do you think this quality could be beneficial for you? Take turns of 3 minutes each. No cross talk.

Group Sharing/Q & A - 20 min Give chance all participants to share their experience, give permission to pass. Move to Q & A if more time. Explain move up (for those who do not often share) and move back (for those who often speak) to encourage equal participation. Use this time to pull notice common places of ease. Address any common difficulties.

Guided Meditation - 10 min May all that I see, hear, smell, taste, touch, and think help me to cultivate loving friendliness, compassion, appreciative joy and equanimity. May all these experiences help me to cultivate thoughts of generosity and gentleness. May they all help me to relax. May they inspire friendly behavior. May they help me be free from fear tension, anxiety, worry and restlessness.

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May these experiences be a source of peace and happiness, for me and all beings. Allow silence, then repeat at least once.

Setting Intentions (pass out index cards/box of pens) - 5 min

Now is the time for you to take what you have learned and think about how you will continue with some of these practices at home. We have taught you a number of practices including: • Silent Meditation: a morning or evening practice of 10 minutes or more • Meditation with Phrases: cultivating any of the four qualities by repeating the phrases • Evening Gratitude Practice: sharing what you are grateful for in a journal or with others • Daily Life Practice: noticing and pausing throughout your day

Take a few minutes to make a promise to yourself or an intention of what you would like to continue from this class. Keep it simple, modest, and do-able, Remember what came easy for you and grow that. It may include a promise to start a simple sitting practice at home, using daily practice homework at school or work, going to another class, or learning more on your own.

Final Sit - 5 min

Closing - 11 min • Teachers - ask for forgiveness for any harm that may have been done in class • Sharing of contact information, future classes, other announcements • Teacher gratitude • Dedication of merit - by individual participants and then by teachers

Opening the Heart and Mind by Helen Vantine

This is a 5-week course for individuals are looking for ways to expand and deepen their practice. The course particularly addresses difficult emotions, with specific training in empathy, compassion, concentration, and attention. These four qualities have been shown to counteract deep dissatisfaction, conflicted emotions while increasing openness, joy, happiness and freedom.

Course Objectives: 1. Learn methods of self-inquiry to expand awareness. 2. Explore practices of empathy, compassion, and forgiveness. These practices are helpful, particularly if you are struggling with issues such as depression, anxiety, and complicated grief. 3. Through the use of specific mindfulness and other meditation practices you will

CDL5—Summer 2016 Creating a Class Series 226 enhance your ability to uncover and work with life-long patterns of reactivity that give rise to pain, anger, and confusion. 4. Learn how to work with your core beliefs that limit freedom. 5. Learn practices that are aimed at working with specific areas of suffering, such as fear, resentment, regret, and self- hatred.

Class 1 Class 1 is focused on instruction in choiceless awareness meditation, also called mindfulness meditation or insight meditation. The practice of this meditation has been associated with increased empathy, attention, and concentration as well as insight into long held patterns and core beliefs that are limiting your choices.

Class 2 Class 2 is focused on working with difficult emotions, through following body sensations as a path toward affect regulation and integration. This practice is known as RAIN. The four letters In RAIN stand for recognize, accept, investigate, non-identify.

Class 3 Class 3 is focused on compassion practices. The role of self-compassion is discussed. Participants learn how move from self-judgment to self-compassion. The issues of self-hatred that are so prevalent in our society are addressed.

Class 4 Class 4 is focused on the role of forgiveness in healing old wounds. Many aspects of forgiveness are discussed, including an exploration of some of the research on forgiveness. A meditation on Forgiveness and a meditation on Merit are taught in this class. It is important the class ends on a practice of recalling the meritorious actions of others toward yourself, meritorious actions you have directed toward yourself and meritorious actions you have directed toward others. This is an important balancing meditation to the difficult practice of forgiveness.

Class 5: Class 5 provides an opportunity for synthesis of the material. We will review and deepen our understanding of how being present with difficult emotions coupled with self compassion and forgiveness can lead to mental well being. In addition, a there is a longer question and answer period.

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Creating a Strategic Vision for Your Dharma Organization Submitted by Bob Agoglia

The purpose of this program is to create a strategic vision and plan that will guide future actions of a dharma organization. It is designed for a working group of seven to nine people comprised of board members, guiding teacher(s), and senior staff of a single dharma organization. The product of the program will be a proposed plan for the organization’s full board of directors to consider. My role is to provide guidance and facilitation for the group.

The program involves four four-hour sessions. During these sessions each organization will consider, at minimum, issues related to program offerings, governance, diversity, human resources, financial health, communication, and fundraising. Other issues, such as facilities, teacher and/or founder succession will be incorporated if relevant.

Prior to the first session I will consult with the board president and executive director about the composition of the working group and any specific issues they feel need to be addressed in the program. The general focus of each session is described below, but the final design will be created with each organization. I will provide a written summary of each session within two days of its occurrence.

Session 1: Mission and Values In this session we will conduct a formal analysis of the organization’s statements of mission and values that will result in either affirming or suggesting modifications to them. If such statements do not exist, we will create the central elements for them using a formal process. A sub-group will be assigned the task of crafting final language for these statements for the working group to consider at the next session.

Session 2: Organizational Assessment In this session we will review, discuss, and reach consensus on the draft statement of mission and values arising out of session 1 presented by the sub-group. We will then identify the organization’s most important internal strengths and weaknesses, and relevant opportunities and threats in the external environment. We will then determine which issues from this analysis require further analysis and/or research, along with who will be responsible for completing such analyses/research with realistic timeframes. The next session will be scheduled so as to allow sufficient time for completing the requested analyses or research.

Session 3: Strategic Directions In this session we will review and discuss the analyses or research arising out of session 2. Then we will identify the most important issues the organization should act on in the next three to five years to maintain its strengths, address its weaknesses, take advantage of relevant opportunities and protect against threats in its external environment. After some discussion and advocacy for specific issues, we

CDL5—Summer 2016 Creating a Class Series 228 will employ a nominal group process to prioritize the issues. We will then organize the critical issues into themed clusters that will comprise the Strategic Directions for the plan.

Session 4: Strategic Goals In this session we will develop three to five goals for each Strategic Direction. We will then consider the feasibility of all of the goals taken together and determine if any should be eliminated. I will suggest and we will discuss a process for creating an action plan and for monitoring its progress. Finally, we will consider how the plan will be presented to the board by the working group. Note: I will provide a succinct written plan suitable for presenting to the board.

Touching the Earth: Mindfulness in the Natural with Mary Haberman and Dalila Bothwell

Nature heals. Science has recently confirmed what the Buddha and Forest Monks knew. They walked among the trees, bare feet on the ground, breathed clean air, sat on the earth in the homelands of forest animals and experienced universal truths through this connection to the natural world.

This course will take place outside in various parks throughout the city.

Everybody needs beauty as well as bread, places to play in and pray in, where Nature may heal and cheer and give strength to body and soul. -John Muir

This will be a technology-free class. You’re invited to give your phone to one of the teachers at the beginning of class for safe-keeping -- and to make a choice and gesture out of it.

Week One: Using our senses to connect to the natural world Along a river

Welcome. Intros. To attendees: What brings you here?

Why are we here? What will we get out of this 4 week course?

Re-connection/Re-awakening to nature, tools to connect even for brief periods --a variety of meditation practices and also small reminders for your everyday life. We’ll also discuss and experience the benefits of time in nature to the body and mind. And we will learn about the early days of Buddha and forest monks and their connections to the natural world.

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Collect cell phones. Invite participants to make the decision to disconnect: turn off phones, walk up and drop it or hand it over.

Reflect: Take a few moments, close your eyes, remember a time when you were really present with nature and enjoying it. Maybe it was wading in ocean waves crash or looking up at the stars on a clear evening or walking in fresh snow. (Where, when, how did you experience it with different senses? What emotions did you experience?)

In groups of three, each take a minute to describe your memory.

Take a few share-outs from the group and tie into different descriptors of senses and intro/offer a talk on the six sense doors.

First meditation (could be from a sitting position or a short walk): Spend 5 minutes noticing what you’re seeing, the next 5 minutes noticing what you’re hearing and the next 5 minutes noticing what you’re feeling.

Triad sharing on the experience

Second meditation: Using all the senses: intro an open awareness meditation, with open eyes at a spot near the river – 20 minutes (If not on a river, choose a spot to sit and observe whatever is in your vision: trees in the wind, waves on a lake, birds, squirrels, insects.)

A sacred place is one where the Earth’s voice can be heard clearly. Go to these places and listen. Once you’ve heard Her, She can reach you anywhere. --Frederic Lehrman

Group sharing

End with some benefits of nature meditation from modern science and practices. How does nature affect our brains, our minds?

http://www.bellinghamherald.com/news/state/article78508282.html http://well.blogs.nytimes.com/2015/07/22/how-nature-changes-the-brain/ http://ngm.nationalgeographic.com/2016/01/call-to-wild-text

Assignment: This week notice when you’re transitioning from inside to outside, when you cross thresholds. Take notice of your senses as you step outside. And notice the moon. What phase is the moon in?

Return cell phones

Week 2: Buddhist History in Nature Meditation

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At park, wooded area

Collect cell phones How did the assignments go? Check-in in a small groups

First meditation: Walking meditation. Barefoot if possible. Focus on feeling on your feet and body (ground, wind, sun, temperature). Afterwards have some sharing about experience (either in small groups or large group or both).

Brief talk about Buddhist history of meditation in nature: Possible source: Meditation in the Wild by Charles S. Fisher Include the story of the Buddha touching the earth when Mara tempts him to lose his resolve on the night of his enlightenment. Also include the Buddha’s instructions:

“Here a [monk/person/practitioner], gone to the forest or to the root of a tree or to an empty hut, sits down, having folded their legs crosswise, sets themselves erect, established in mindfulness in front of them.” (Tie this into cultivating resolve and wise effort in the next meditation.)

Second meditation: Practice at the base of a tree – 30 minutes, guided instruction bodily sensations (internal and external) and open awareness.

Group discussion

Wrap up: Reminder of the moon: what phase it is in? (Maybe include a few more facts on the moon: for example, we only see one side of the moon from Earth.) And reminder to notice transitions from inside to outside and check in with your senses.

Return cell phones

Week Three: Our connection to nature At park, wooded area

Silent wandering – 10 minutes Check-in, triads Brief talk on movement, observation

Short meditation in pairs where they take turns noticing movement and describing what they observe – Joanna Macy exercise

Guided movement meditation: stand as if a tree, move like a leaf stirred up by the wind, move like the river, move as if a bird, etc. – 20 minutes

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Group sharing

Brief talk on our connection to nature: we are a part of it, not separate from it. Bring in the elements here and postures and movements -- how are we similar to the elements or movements of animals, plants, water, air, earth? (For example, on one meditation retreat, when a meditation started I noticed I was sitting slightly crooked. Part of me wanted to straighten up, but I thought of my body like that of a tree and how many perfectly perfect trees don’t grow straight up and down but tilt to the light or follow the line of the hillside. And I was able to embrace my own crooked body in sitting meditation.)

Some helpful quotes to maybe include:

• “The Great Spirit is in all things: he is in the air we breathe. The Great Spirit is our father, but the earth is our mother. She nourishes us; that which we put into the ground she returns to us." —Big Thunder (Bedagi) Wabanaki Algonquin • "Treat the earth well. It was not given to you by your parents—it was loaned to you by your children." —Indigenous American proverb

Second Meditation: Sitting or walking or standing meditation, open awareness – 20 minutes

Wrap up: Reminders: Notice the moon (and additional lunar facts), and transitions. Assignment: come up with one thing you can do and are willing to do to treat the earth well.

“The eyes of the future are looking back at us and they are praying for us to see beyond our own time. They are kneeling with hands clasped that we might act with restraint, that we might leave room for the life that is destined to come. To protect what is wild is to protect what is gentle. Perhaps the wilderness we fear is the pause between our own heartbeats, the silent space that says we live only by grace. Wilderness lives by this same grace. Wild mercy is in our hands.” —Terry Tempest Williams

Return cell phones

Week Four: Nature and Universal Truths At river bank

Collect cell phones

Group sharing: What have we learned so far? What is one thing you can do to treat the earth well? (Small groups, large group)

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Brief talk on vedana: pleasant, unpleasant and neither.

Meditation 1: Wandering with partner noting what you find that is pleasant. Take turns mentioning something, slightly describing. (But don’t get caught up in analyzing.) OR have partner 1 do all the observing for 10 minutes and partner 2 do all the observing for 10.) Can we cultivate positivity, curiosity? Nature seems to do that: bringing a state of wonder.

Sharing in quads

Brief talk on universal truths we can observe in nature: impermanence (sometimes fast, sometimes slow), truth of suffering, the openness, lack of judgment? The beauty and wonder of the world.

Additional helpful quotes: “The clearest way into the Universe is through a forest wilderness.” —John Muir

“Wilderness is not only a condition of nature, but a state of mind and mood and heart.” —Ansel Adams

and/or "Man's heart, away from nature, becomes hard." —Luther Standing Bear (Print up one of these quotes on a card with a photo as a parting gift)

Discuss these quotes in a triad: What can we learn from the wild, from being in nature, from the nature of nature that we can apply to our own minds or that affects our minds? Or that we want to cultivate for our way of developing a wild or natural mind and a softer heart? In short: what can/does nature teach us that are profound insights?

Final circle meditation: Please fill out a feedback form What’s up with the moon? Give back cell phones

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Waking Up to Whiteness: Dharma and Racism Study Curriculum Submitted by Max Airborne, Crystal Johnson, Dawn Haney, Bob Agoglia, Kristin Barker, and Janusz Weilin

Offered by Spirit Rock Community Dharma Leader 5 participants to Sanghas everywhere. Originally developed for CDL5 in 2015/2016. This version adapted July, 2016.

Introduction As with all forms of suffering, the Dharma offers enormous gifts to meet the ongoing reality of racial suffering. This is no less true for members of the white majority who participate, often unconsciously, in racial harm. The white person’s version of racial suffering is complex and potentially difficult to name, bound as it is in denial, guilt, hatred (even self-hatred) and overwhelm. Dharma practice affords the opportunity to turn towards this suffering and with mindful, loving attention, investigate deeply, dispel our ignorance, allow our hearts to break, and learn to respond with wisdom and compassion.

The study sessions outlined below were created primarily for white Dharma practitioners, teachers and leaders to explore our deep conditioning around race, its reflections in the systems around us, the experience and impact of racism and whiteness on all beings, and ways we can skillfully engage with this toward liberation. They were developed by a group of six white members of the fifth cohort of Spirit Rock’s Community Dharma Leaders Program based on a framework originally published by White Awake.

Sessions are meant to be 2 hours long, for self-organized small groups of 3-4 people who can meet together either by video chat or in person. It’s recommended that group members commit to the full series, and that meetings occur at least monthly, if possible.

Creating a group: We recommend you gather 3 or 4 interested people for a group, decide on a meeting time and method/location (google hangout, Skype or other video chat, or in person), and choose a facilitator for your every meeting to track time and maintain focus. The facilitator is also encouraged to add questions and materials related to current events that are pertinent to the session topic.

Before your meeting: Each session includes readings, talks, or other homework to do before the session meets. It’s best for group members to review the session agenda well ahead of each session meeting.

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Links to suggested agendas for each session:

• Session 1 - Why are We Here, and Personal Experience with Race • Session 2 - Historical Racism • Session 3 - Institutional Racism • Session 4 - Using Buddhist Practice to Decolonize our Minds • Session 5 - Developing a Practice of Seeing Racism in the World Around and Within • Session 6 - Causes and Conditions - Structural Racism • Session 7 - Investigating Racism in Our Own Organizations • Session 8 - Applying Our Spiritual Practice

Further sessions are in development.

Thank you for your practice!

Max Airborne, Kristin Barker, Janusz Welin, Dawn Haney, Crystal Johnson, and Bob Agoglia.

Waking Up to Whiteness: Dharma and Racism Study Curriculum

Meeting I: Why are We Here, and Personal Experience with Race We open the series with some materials and exercises to help frame the journey ahead. We hope to motivate and sustain your commitment to this work and place you in the good company of white voices who are turning toward racial suffering with wisdom, compassion and the resolve to co-create its end.

Preparation Core Resources -- please read these before your meeting:

• Racism as Dharma Doorway - Letter to White Sangha by Kristin Barker • Taking Stock of Oneself by Bhikkhu Bodhi • Not Somewhere Else, But Here by Rev. Dr. Rebecca Parker • Communication Guidelines from East Bay Meditation Center • Who Invented White People by Gregory Jay • Ways of Being White by Gary Howard

Other Great Stuff:

• Waking up White, by Debbie Irving

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Facilitation Your group should choose a facilitator for this meeting. The facilitator role will rotate each meeting. If you can’t decide who will facilitate, have the person facilitate whose first name is closest to the letter Z in the alphabet.

The facilitator’s role is to guide the group through the proposed agenda. The facilitator is not expected to have any special knowledge about the topic, and responds to each question as a participant. The facilitator’s role incorporates three jobs: • Make sure all voices are heard. We suggest “going around” to have each person speak during most sections of the agenda, rather than open discussion. “Going around” on a phone call or video conference can be confusing, so it can be helpful for the facilitator to keep a list of whose turn it is to speak and call on people as needed. It could be alphabetical by first name, or any order the group chooses. • Keep time and keep the group moving through the agenda. • Ensure that a date and facilitator is set for the next meeting Proposed Agenda A. Sit (5 minutes) B. Discuss Communication Guidelines that will support your group, drawing on EBMC’s Communication Guidelines where useful (20 minutes) a. Select someone to take notes during this section b. Start with a go around where each person shares 1 or 2 guidelines that feel important to their participation in the group c. Open to discussion to refine any guidelines d. Confirm that all members can abide by the group’s guidelines, or at least be open to practicing with them C. Mindful Sharing (60 minutes) . Instruction: Mindful sharing involves each participant sharing from personal experience. There is no discussion or cross-talk during this time period, only personal sharing. a. Each person in the group can share 2-4 minutes on each question (gauge the time depending on the number of people in your group) 1. What motivates you to be a part of this process? 2. What concerns, fears, or other feelings arise as this conversation opens? 3. What potential do you see for your role -- as a Dharma leader, teacher, or community member? 4. When did you first recognize yourself as having a racial identity? 5. What has supported your growing awareness about your racial identity? 6. What feelings arise in response to the idea of privilege? D. Sit (5 minutes) E. Group Reflection (10 minutes)

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. Instruction: Group Reflection is like Mindful Sharing in that there is no discussion or cross-talk, however the focus is on what kind of experience the participants had during the meeting rather than on the content covered. a. Each person in the group can share 2-3 minutes about what it was like to participate in the group (gauge time based on number of people in the group) PROMPT: What was it like to engage in Mindful Sharing today? How has this been for you so far? F. Next Meeting (15 minutes) a. How did your technology or meeting logistics work? Any changes you would like to try for the next meeting? b. When will you meet? c. Who will facilitate? G. If there’s time left, finish with a closing sit (5 minutes)

Waking Up to Whiteness: Dharma and Racism Study Curriculum Meeting II: Historical Racism This session brings us some of the stories, perspectives and dimensions on the construction of “whiteness” itself, revealing a complicated and painful history many of us were not taught in school.

Preparation Core Resources: Please watch / listen to these before your second meeting, as the questions are based on these. • Video documentary "Race: the Power of an Illusion" presents both history and contemporary forms of racial divide. The series is 3 hours long and costs $5 to stream (over a 1-week period) on Vimeo here. • What is Whiteness? by Nell Irvin Painter • Love and Terror in the Black Church by Michael Eric Dyson

Other Great Stuff:

• Letter to my Nephew (James Baldwin) • The Case for Reparations (Ta-Nehisi Coates) • Lynching in America • When Americans Lynched Mexicans • Prisons of Silence (Janice Mirikatani) • Tim Wise: On White Privilege (video) • What is White Supremacy? (Betita Martinez) CDL5—Summer 2016 Creating a Class Series 237

• Charleston Syllabus Facilitation Your group should choose a facilitator for this meeting. The facilitator role will rotate each meeting.

The facilitator’s role is to guide the group through the proposed agenda. The facilitator is not expected to have any special knowledge about the topic, and responds to each question as a participant. The facilitator’s role incorporates three jobs: • Make sure all voices are heard. We suggest “going around” to have each person speak during most sections of the agenda, rather than open discussion. “Going around” on a phone call or Google Hangout can be confusing, so it can be helpful for the facilitator to keep a list of whose turn it is to speak and call on people as needed. It could be alphabetical by first name, or any order the group chooses. • Keep time and keep the group moving through the agenda. • Ensure that a date and facilitator is set for the next meeting Proposed Agenda A. Sit (5 minutes) B. Review Communication Guidelines that will support your group (5 minutes) a. Read aloud your group’s guidelines developed in the first session b. Discuss any revisions to the guidelines c. Confirm that all members can abide by the group’s guidelines, or at least open to practicing with them C. Mindful Sharing (80 minutes) . Instruction: Mindful sharing involves each participant sharing from personal experience. There is no discussion or cross-talk during this time period, only personal sharing. a. Each person in the group can share 3-5 minutes on each question (gauge the time depending on the number of people in your group). Speak to whatever questions are most salient. i. In the first section of Race: The Power of an Illusion, we hear from scientists who show there is no basis for racial groupings in our biology. Is this new or surprising to you? What questions come up? How do the Buddhist concepts of non-self or emptiness help you make sense of this understanding of race? ii. The second section covers the historical construction of race in the United States. What comes up for you when facing how race was constructed to justify slavery, genocide, and theft of land? Where do you see this racial ideology and conditioning still in today’s world? How might you talk about a Buddhist concept of interconnectedness (“we are all one” or not separate) in a way that acknowledges the impacts of racism?

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iii. The third section talks about the perpetuation of the idea of race through policy that affects us still today. What privileges or opportunities have you or your ancestors been afforded (or not) because of your race? (That could include immigration status, ability to assimilate as white, economic opportunity in jobs and housing.) How does the karma of your ancestors’ opportunities impact your life today? iv. The mass shootings in a Black Charleston church happened when this agenda was first written in 2015. How does the Charleston attack relate to histories of racism in the US? Are there current events happening as you discuss this agenda that are rooted in historical racism? D. Sit (5 minutes) E. Group Reflection (10 minutes) . Instruction: Group Reflection is like Mindful Sharing in that there is no discussion or cross-talk, however the focus is on what kind of experience the participants had during the meeting rather than on the content covered. a. Each person in the group can share 2-3 minutes about what it was like to participate in the group (gauge time based on number of people in the group) PROMPT: What was it like to engage in Mindful Sharing today? How has this been for you so far? F. Next Meeting (10 minutes) a. How did your technology and meeting logistics work? Any changes you would like to try for the next meeting? b. When will you meet next? c. Who will facilitate next? G. If there’s time left, finish with a closing sit (5 minutes)

Waking Up to Whiteness: Dharma and Racism Study Curriculum

Meeting III: Institutional Racism As we consider the histories of racism, we learn that anti-racism is not just learning how to be nicer and more compassionate with each other.

These structures are still embedded in our society - in policing practices, housing policy, mass incarceration, immigration policy, environmental issues, who we make into enemies to fight wars against.

“You can’t be neutral on a moving train” - Howard Zinn

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drives us to want to change these structures, to reduce the unfair measure of suffering meted to people of color.

As we do the readings to prepare for Session 3, notice what’s challenging, and start investigating to see if you can notice how these systems of white supremacy and racism are enacted and expressed in our lives, not just around us but also through us. How are our lives rooted in the institution of white supremacy? Preparation Core Resources. Please read these before your Session 3 meeting.

• Excerpt from The New Jim Crow by Michelle Alexander • Environmental Justice and Environmentalism: The Social Justice Challenge to the Environmental Movement. Introduction: Revisiting the Environmental Justice Challenge to Environmentalism (pages 1 - 14) • First He Came Out as Undocumented. Then As Gay • Heteropatriarchy and the Three Pillars of White Supremacy

Other Great Stuff:

• Native Americans fight Junipero Serra Sainthood • The Making of Ferguson • Locked Out of the American Dream, video interview with Michelle Alexander Facilitation Your group should choose a facilitator for this meeting. The facilitator role will rotate each meeting.

The facilitator’s role is to guide the group through the proposed agenda. The facilitator is not expected to have any special knowledge about the topic, and responds to each question as a participant. The facilitator’s role incorporates three jobs: • Make sure all voices are heard. We suggest “going around” to have each person speak during most sections of the agenda, rather than open discussion. “Going around” on a phone call or Google Hangout can be confusing, so it can be helpful for the facilitator to keep a list of whose turn it is to speak and call on people as needed. It could be alphabetical by first name, or any order the group chooses. • Keep time and keep the group moving through the agenda. • Ensure that a date and facilitator is set for the next meeting Proposed Agenda A. Sit (5 minutes) B. Review Communication Guidelines that will support your group (5 minutes) a. Read aloud your group’s guidelines developed in the first session b. Discuss any revisions to the guidelines

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c. Confirm that all members can abide by the group’s guidelines, or at least open to practicing with them C. Mindful Sharing (85 minutes) . Instruction: Mindful sharing involves each participant sharing from personal experience. There is no discussion or cross-talk during this time period, only personal sharing. a. Each person in the group can share 3-5 minutes on each question (gauge the time depending on the number of people in your group). Speak to whatever questions are most salient. i. The readings for this section involve institutionalized racism in the contexts of mass incarceration, immigration, and the environmental movement. Were any of your views challenged? Where did you feel uncomfortable? How does being pushed out of a space of comfort actually help you grow? ii. Where has institutionalized racism touched your life? Or in what ways does your life shield you from awareness of institutionalized racism? iii. The Three Pillars of White Supremacy article breaks apart the logics of different threads of racism - slavery, war, and genocide. What are the present day issues where you see these different racisms take form? How might you talk about one of them in your dharma community? iv. How is institutionalized racism enacted through us? In what ways do we cling to these systems? What possibilities for change or transformation exist? What would support that change? D. Sit (5 minutes) E. Group Reflection (10 minutes) . Instruction: Group Reflection is like Mindful Sharing in that there is no discussion or cross-talk, however the focus is on what kind of experience the participants had during the meeting rather than on the content covered. a. Each person in the group can share 2-3 minutes about what it was like to participate in the group (gauge time based on number of people in the group) PROMPT: What was it like to engage in Mindful Sharing today? How has this been for you so far? F. Next Meeting (5 minutes) a. How did your technology and meeting logistics work? Any changes you would like to try for the next meeting? b. When will you meet next? c. Who will facilitate next? G. If there’s time left, finish with a closing sit (5 minutes)

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Waking Up to Whiteness: Dharma and Racism Study Curriculum Meeting IV: Using Buddhist Practice to Decolonize our Minds In this session, we reflect on the phenomenon of colonization and how it operates internally and externally. In particular, we consider how our response to being confronted with our own racism can itself reflect habits born of our privilege status. It is here that our practice can be a powerful tool. With willingness to see conditioning as simply conditioning, we can loosen our identification with being right and begin to inhabit a wider, less certain, but more connected world.

Preparation Core Resources. Please read / watch these before your Session 4 meeting.

• White Fragility by Robin DiAngelo • Decolonizing the Mind, Healing through Neurodecolonization and Mindfulness -- talk by Dr. Michael Yellow Bird

Other Great Stuff:

• Making the Invisible Visible: Healing Racism in our Buddhist Communities

Facilitation Your group should choose a facilitator for this meeting. The facilitator role will rotate each meeting.

The facilitator’s role is to guide the group through the proposed agenda. The facilitator is not expected to have any special knowledge about the topic, and responds to each question as a participant. The facilitator’s role incorporates three jobs: • Make sure all voices are heard. We suggest “going around” to have each person speak during video conference can be confusing, so it can be helpful for the facilitator to keep a list of whose turn it is to speak and call on people as needed. It could be alphabetical by first name, or any order the group chooses. • Keep time and keep the group moving through the agenda. • Ensure that a date and facilitator is set for the next meeting Proposed Agenda A. Sit (5 minutes) B. Review Communication Guidelines that will support your group (5 minutes) a. Read aloud your group’s guidelines developed in the first session b. Discuss any revisions to the guidelines

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c. Confirm that all members can abide by the group’s guidelines, or at least open to practicing with them C. Mindful Sharing (80 minutes) . Instruction: Mindful sharing involves each participant sharing from personal experience. There is no discussion or cross-talk during this time period, only personal sharing. a. Each person in the group can share 3-5 minutes on each question (gauge the time depending on the number of people in your group). Speak to whatever questions are most salient. i. Contemplate White Fragility -- the limited ability to tolerate racial stress -- both internally and externally. How do you see White Fragility operating in yourself and others? ii. The practices of metta (loving kindness) and karuna (compassion) can reduce our sense of fragility in the face of difficulty. How might you employ metta and karuna to not turn away from the suffering of people of color caused by white dominance? How can they be used to be present with the suffering of white people caused by white dominance? iii. Describe some of the ways colonization shows up in your mind (such as unconscious clinging, aversion, or delusion). iv. Some of us may have had the experience of breaking through unskillful habits with our insight practice: seeing a behavioral pattern, finding associated patterns of craving or aversion, bringing continuous awareness to these patterns until the cycle of behavior or thinking changes or ceases and finally watching out for whether the pattern returns. What parallels do you find between this process of self-transforming in our personal insight practice and the process of decolonizing the mind described by Dr. Michael Yellow-Bird? Are there other ways decolonization might also occur in our personal practice, in our sangha? D. Sit (5 minutes) E. Group Reflection (15 minutes) . Instruction: Group Reflection is like Mindful Sharing in that there is no discussion or cross-talk, however the focus is on what kind of experience the participants had during the meeting rather than on the content covered. a. Each person in the group can share 2-3 minutes about what it was like to participate in the group (gauge time based on number of people in the group) . What was it like to engage in Mindful Sharing today? i. How have these first 4 sessions been for you? How do you hope to apply what you’ve learned -- as a dharma leader, teacher, or community member? F. Next Meeting (5 minutes) . How did your technology and meeting logistics work? Any changes you would like to try for the next meeting?

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a. When will you meet next? b. Who will facilitate next? G. If there’s time left, finish with a closing sit (5 minutes)

Waking Up to Whiteness: Dharma and Racism Study Curriculum

Meeting V: Developing a Practice of Seeing Racism in the World Around and Within One of the characteristics of white privilege is to deny its own contemporary, active and influential existence. For if it was clearly seen, it would so offend its carriers that it would cease to exist. As a kind of self-defence, it disappears to itself. However, with some practice, we can start to get “the knack” for seeing the ways white privilege continues to manifest and operate, both internally and externally. This session is designed to help us in that journey by revealing more dimensions, beyond the headlines, of how white culture operates.

Preparation Core Resources. Please read / listen to these before your Session 5 meeting.

• Outsourcing a Refugee Crisis: U.S. Paid Mexico Millions to Target Central Americans Fleeing Violence by Democracy Now with Sonia Nazario (+audio) • Stereotypology of Asian American Buddhists by Angry Asian Buddhist • Indigenous Peoples Day by Jeremy FiveCrows • US/Canada and World maps of Indigenous Tribes

Personal Investigation. Please complete these assignments before your Session 5 meeting.

• Assignment A: Bring an example of something you are reading or experiencing around race & white supremacy. This could include a situation from your own life, or something you’ve heard or read about. • Assignment B: Using the maps and other available resources, find out about the indigenous people who live or lived on the land where you currently live. Research the history of those people and any displacement or genocide that occurred.

Other Great Stuff:

• Excerpts from Between the World and Me by Ta-nehisi Coates • Dear White People/Queridos Gringos: You Want Our Culture But You Don’t Want Us – Stop Colonizing The Day Of The Dead by Aya de Leon

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Facilitation Your group should choose a facilitator for this meeting. The facilitator role will rotate each meeting.

The facilitator’s role is to guide the group through the proposed agenda. The facilitator is not expected to have any special knowledge about the topic, and responds to each question as a participant. The facilitator’s role incorporates three jobs: • Make sure all voices are heard. We suggest “going around” to have each person speak during most sections of the agenda, rather than open discussion. “Going around” on a phone call or video conference can be confusing, so it can be helpful for the facilitator to keep a list of whose turn it is to speak and call on people as needed. It could be alphabetical by first name, or any order the group chooses. • Keep time and keep the group moving through the agenda. • Ensure that a date and facilitator is set for the next meeting

Proposed Agenda A. Sit (5 minutes) B. Review Communication Guidelines that will support your group (5 minutes) a. Read aloud your group’s guidelines developed in the first session b. Discuss any revisions to the guidelines c. Confirm that all members can abide by the group’s guidelines, or at least open to practicing with them C. Mindful Sharing (85 minutes) . Instruction: Mindful sharing involves each participant sharing from personal experience. There is no discussion or cross-talk during this time period, only personal sharing. a. Each person in the group can share 3-5 minutes on each question (gauge the time depending on the number of people in your group). Speak to whatever questions are most salient. i. Share something about the reading or experience from assignment A. (Assignment A: Bring an example of something you are reading or experiencing around race & white supremacy. This could include a situation from your own life, or something you’ve heard or read about.) ii. Describe what you learned in Assignment B, researching the histories of the indigenous people who live/d on the land you current live on. What histories of displacement, genocide, and other harm did you discover? How does knowing this history impact your relationship to the land? What is your connection to this collective karma? How is history different when we tell the story of Christopher Columbus versus the stories of indigenous people?

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iii. Discuss how compassion arises (or does not) when hearing the stories of refugees. (This could include the Central American refugees described in the reading, or other refugee stories you are familiar with.) What does collective compassion look like in a refugee crisis? Whose land is being protected when trying to keep out migrants and refugees? How does the fiction of national borders prop up white supremacy in the US and Europe? iv. Do you or your sangha have relationships with sanghas that are primarily Asian or Asian American Buddhists? Why or why not? Where do you find the stereotypes described by Angry Asian Buddhist showing up in your thinking, even in subtle ways? D. Sit (5 minutes) E. Group Reflection (10 minutes) . Instruction: Group Reflection is like Mindful Sharing in that there is no discussion or cross-talk, however the focus is on what kind of experience the participants had during the meeting rather than on the content covered. a. Each person in the group can share 2-3 minutes about what it was like to participate in the group (gauge time based on number of people in the group) PROMPT: What was it like to engage in Mindful Sharing today? How has this been for you so far? F. Next Meeting (5 minutes) a. How did your technology and meeting logistics work? Any changes you would like to try for the next meeting? b. When will you meet next? c. Who will facilitate next? G. If there’s time left, finish with a closing sit (5 minutes)

Waking Up to Whiteness: Dharma and Racism Study Curriculum

Meeting VI: Causes and Conditions - Structural Racism In this session we focus on structural racism, especially on black individuals, families and communities, of generations and generations of racial oppression. We begin with some definitions, excerpted from Race, Power and Policy: Dismantling Structural Racism

Racialization and Forms of Racism: Racialization shapes an institution so that as part of its normal functioning, and without anyone having a consciously racist intention, it produces disparities in outcome by race. A prime example of this is the way in which our criminal justice system has evolved. In general, officials avoid saying or doing things that are overtly racist. As long as the system appears to be operating ‘normally,’ many people do not perceive racism in the system, and many will resist any arguments

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that point out racial bias in criminal justice practices. And yet, racial disparities abound, in policing, in sentencing, in attitudes about the criminality of youth of color, and in profiling.

Different forms of racism

Interpersonal: This refers to prejudices and discriminatory behaviors where one group makes assumptions about the abilities, motives, and intents of other groups based on race. This set of prejudices leads to cruel intentional or unintentional actions towards other groups.

Internalized: In a society in which all aspects of identity and experience are racialized, and one group is politically, socially and economically dominant, members of stigmatized groups, who are bombarded with negative messages about their own abilities and intrinsic worth, may internalize those negative messages. It holds people back from achieving their fullest potential. It also obscures the structural and systemic nature of racial oppression, and reinforces those systems.

Institutional: Where assumptions about race are structured into the social and economic institutions in our society. Institutional racism occurs when organizations, businesses, or institutions like schools and police departments discriminate, either deliberately or indirectly, against certain groups of people to limit their rights. This type of racism reflects the cultural assumptions of the dominant group.

Structural: This refers to the accumulation over centuries of the effects of a racialized society. Think again about the creation of the white middle class and what it means today to have been left out of that process of wealth-creation, home ownership, college education, etc. [italics added]

Structural racism can therefore be understood as both the accumulations of racial oppression overtime as well as the interactions between racialized institutions. Separate from the bias of individual actors, structural racism refers to the the embedded, entrenched patterns of a racialized society.

Preparation Core Resources. Please read / listen to these before your Session 6 meeting. • Diagram: Structural Racism Influences This sketch was created by members of the curriculum development team as a starting point for us all to explore structural racism. • Examples of structural racism: o Article: Criminalizing Poverty, Bill Berkowitz, Truth-Out

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o Audio Excerpt: Opening segment, 15 min., of Is This Working? 4:20 - 23:16 This American Life. Planting the seeds of hierarchy. o Audio Excerpt: Opening segment, 16.5 min., of House Rules 0:00 - 16:30 This American Life. Facing contemporary housing discrimination • Identifying and Unwinding Structural Racism o (Long) Article: The Case for Reparations Ta-Nehisi Coates, The Atlantic Magazine

Before your session, take some time to contemplate: • Review the diagram that depicts structural racism components and interactions. If you can, use the slide show version o Move through the diagram slowly, pausing between each step o Focus on a few of the interactions (directional arcs) and consider the stories that those interactions might tell o What components or interactions are missing? o What does this diagram reveal? • This quote from Ta-Nehisi Coates, “Two hundred fifty years of slavery. Ninety years of Jim Crow. Sixty years of separate but equal. Thirty-five years of racist housing policy. Until we reckon with our compounding moral debts, America will never be whole.” Does this quote resonate? Can we be whole as individuals in the absence of or on the way to to collective wholeness?

Other Great Stuff:

A Few Interactions: • Video: Bryan Stevenson interview. Charlie Rose. Coming to terms with the legacy of slavery. • The Poor Get Prison: The Alarming Spread of the Criminalization of Poverty, International Policy Institute. A Landmark report on how poverty interacts with justice • Criminal justice and families: The Black Family in the Age of Incarceration. Ta-Nehisi Coates, The Atlantic Magazine • Full Audio Program: House Rules from This American Life. The rest looks at the history of the Fair Housing Act, implications for education, health, opportunity. • Julianne Hing, ColorLines. Education and Justice: Race, Disability and the School-to-Prison Pipeline • Video: IS RACISM OVER YET? (Short, sassy video explaining Institutional and Structural Racism)

Facilitation Your group should choose a facilitator for this meeting. The facilitator role will rotate each meeting.

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The facilitator’s role is to guide the group through the proposed agenda. The facilitator is not expected to have any special knowledge about the topic, and responds to each question as a participant. The facilitator’s role incorporates three jobs: • Make sure all voices are heard. We suggest “going around” to have each person speak during most sections of the agenda, rather than open discussion. “Going around” on a phone call or video conference can be confusing, so it can be helpful for the facilitator to keep a list of whose turn it is to speak and call on people as needed. It could be alphabetical by first name, or any order the group chooses. • Keep time and keep the group moving through the agenda. • Ensure that a date and facilitator is set for the next meeting

Proposed Agenda A. Sit (5 minutes) B. Review Communication Guidelines that will support your group (5 minutes) a. Read aloud your group’s guidelines developed in the first session b. Discuss any revisions to the guidelines c. Confirm that all members can abide by the group’s guidelines, or at least open to practicing with them C. Mindful Sharing (85 minutes) . Instruction: Mindful sharing involves each participant sharing from personal experience. There is no discussion or cross-talk during this time period, only personal sharing. a. Each person in the group can share 3-5 minutes on each question (gauge the time depending on the number of people in your group). Speak to whatever questions are most salient. i. In your review of the diagram that depicts structural racism components and influences, what did you notice? How do you see structural racism relating to but distinct from institutionalized, interpersonal, and internalized racism? Could you imagine the experiences of both dominant and subordinate groups represented by the arcs? If so, what was that like? ii. Were there any stories in any of the materials that caused more intense emotional response? Are there places where you noticed yourself numbed out when reading? What dharma practices help you stay present with difficult experiences? iii. In your consideration of the quote from Ta-Nehisi Coates, “Two hundred fifty years of slavery. Ninety years of Jim Crow. Sixty years of separate but equal. Thirty-five years of racist housing policy. Until we reckon with our compounding moral debts, America will never be whole.” What came up for you? How do you relate to his idea of reparations and its potential for creating a new narrative of our

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country’s history? What thoughts and emotions come up? Which ones, if any, do you want to follow? iv. What do you imagine as the cost to all members of society of structural racism? This session focused on structural racism targeting the black community. How do you think structural racism plays out for other racialized communities? D. Sit (5 minutes) E. Group Reflection (10 minutes) . Instruction: Group Reflection is like Mindful Sharing in that there is no discussion or cross-talk, however the focus is on what kind of experience the participants had during the meeting rather than on the content covered. a. Each person in the group can share 2-3 minutes about what it was like to participate in the group (gauge time based on number of people in the group) PROMPT: What was it like to engage in Mindful Sharing today? How has this been for you so far? F. Next Meeting (5 minutes) a. How did your technology and meeting logistics work? Any changes you would like to try for the next meeting? b. When will you meet next? c. Who will facilitate next? G. If there’s time left, finish with a closing sit (5 minutes)

Waking Up to Whiteness: Dharma and Racism Study Curriculum

Meeting 7: Investigating Racism in Our Own Organizations For our next study session, we invite our groups exploring White Awareness and Racism to turn our careful, loving attention toward the practice of investigating and uprooting racism within our own organizations. Like with racism at the individual level, the question is not “Are these organizations racist or not?” As we see in the supplemental readings, leadership from various dharma organizations affirm that they are not immune from replicating racist dynamics, and take responsibility for creating change. What does it take for organizations to change racist dynamics? We will explore our own responses and begin to apply knowledge of how change has worked in other organizations. We invite you to take care in this investigation together, especially with the judging mind. We know the easy tendency among white people is to judge other white people as worse than us (so we can validate ourselves as “good white allies”) or better than us (so we can shame ourselves as “bad white people” who need to be better). Do we recognize those tendencies among ourselves? Can we be

CDL5—Summer 2016 Creating a Class Series 250 present with the diversity of responses that are arising in each of us, shaped by such distinct causes and conditions? Can we be honest about our own responses, even those we feel confused by or ashamed of? Transformation can happen through this intimacy with our own experience, not only in ourselves, but in our organizations. We are in a rich time of deepening practice around the dharma of racism. It’s a beautiful opportunity to wake up to an aspect of deep conditioning that causes harm. This learning is at the very core of our practice, as we learn to loosen our attachment to self, to views, to privilege. We invite you to engage with this material as honestly and openly as you can, stretching outside of what feels comfortable and easy. Curiosity, compassion for self and others, and even laughter are great supports for this journey. May our work together be of benefit to our own hearts and for the liberation of all beings.

Preparation Core Resources. Please read these before your Session 7 meeting.

• Tema Okun - White Supremacy Culture in organizations • Western States Center - Anti-Racist Organizational Development (pp. 57-67)

Homework. Please do this before your Session 7 meeting. Select 1-2 dharma institutions that you participate in -- as a sangha member, leader, retreat participant, teacher, donor. If there’s an institution you share in common with your study group, be sure to include that one in your investigation. We have included a few examples below from diverse traditions.

Investigate: What conversations is your community having about diversity, equity, and inclusion? Do they have any written materials for you to review? Contact a leader or fellow community member, to inquire about other conversations that might be happening, but not be written down.

• Spirit Rock’s Diversity, Equity, and Inclusion plan (Intro and Plan) • Brooklyn Zen Center’s Commitment to Inclusivity • Letter to Thay on Diversity by Anthuan Vuong • Plum Village Racial Equity Sangha • Diversity in Shambhala

Facilitation Your group should choose a facilitator for this meeting. The facilitator role will rotate each meeting.

The facilitator’s role is to guide the group through the proposed agenda. The facilitator is not expected to have any special knowledge about the topic, and responds to each question as a participant. The facilitator’s role incorporates three jobs: CDL5—Summer 2016 Creating a Class Series 251

• Make sure all voices are heard. We suggest “going around” to have each person speak during most sections of the agenda, rather than open discussion. “Going around” on a phone call or video conference can be confusing, so it can be helpful for the facilitator to keep a list of whose turn it is to speak and call on people as needed. It could be alphabetical by first name, or any order the group chooses. • Keep time and keep the group moving through the agenda. • Ensure that a date and facilitator is set for the next meeting

Proposed Agenda A. Sit (5 minutes) B. Review Communication Guidelines that will support your group (5 minutes) a. Read aloud your group’s guidelines developed in the first session b. Discuss any revisions to the guidelines c. Confirm that all members can abide by the group’s guidelines, or at least open to practicing with them C. Mindful Sharing (65 minutes) . Instruction: Mindful sharing involves each participant sharing from personal experience. There is no discussion or cross-talk during this time period, only personal sharing. a. Each person in the group can share 3-5 minutes on each question (gauge the time depending on the number of people in your group). Speak to whatever questions are most salient. i. Tell us what you learned in your homework. Share from your heart about how you felt as you investigated the inclusion practices (or lack thereof) in your dharma institutions. ii. How might you support your dharma organization to engage in facing institutional racism? Notice how you feel even being asked this question. Do you have any confusion, aversion, or desire to be recognized as good arising? What is the story arising? If you feel stuck, disempowered, proud, or defensive, what feels threatened? How do these potentially get in the way of change? iii. Do you see the characteristics listed in the reading on White Supremacy Culture showing up in organizations you are part of? If so, how? What particular characteristics do you find yourself participating in (perfectionism, fear of conflict, power hoarding, individualism, etc)? D. Group Investigation (15 minutes) . Instruction: Group investigation will allow more space for discussion than mindful sharing. The goal is to investigate how an analytical framework applies or does not apply to a situation. There is no requirement for groups to reach agreement; diversity of opinion can be very helpful to fully investigate the framework. The facilitator can invite people to speak up if

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there are long pauses, and can invite quieter people to speak up if 1 or 2 voices are dominating the conversation. . The Western States Center’s Resource Guide for Dismantling Racism supports organizations to move from being an “all white club” to an “anti- racist/inclusive” organization. Using this framework, how would you describe organizations you are part of in terms of their stage of anti-racist organizational development? E. Group Reflection (10 minutes) . Instruction: Group Reflection is like Mindful Sharing in that there is no discussion or cross-talk, however the focus is on what kind of experience the participants had during the meeting rather than on the content covered. a. Each person in the group can share 2-3 minutes about what it was like to participate in the group (gauge time based on number of people in the group) PROMPT: What was it like to engage in Mindful Sharing today and Group Investigation? How have you been impacted by today’s conversation? F. Next Meeting (5 minutes) a. How did your technology and meeting logistics work? Any changes you would like to try for the next meeting? b. When will you meet next? c. Who will facilitate next? G. If there’s time left, finish with a closing sit (5 minutes)

Waking Up to Whiteness: Dharma and Racism Study Curriculum

Meeting VIII: Applying Our Spiritual Practice

In this session, we explore ways that our spiritual practice can support the transformation of suffering arising from race-based oppression. These readings/listenings point out that much of our suffering and ignorance in this area are unconscious, outside of our ordinary awareness. It is therefore necessary, as we are doing in these study groups, to step outside of the arena of individual practice and into sangha, in order to reveal material that cannot be seen through personal reflection. Also, to understand that what we see/experience as personal, is in fact simply a reflection of a greater whole. The pain of this uncovering can be very intense, as we cling to our ideas of ourselves as “good white people” or “good dharma practitioners.” Here is where the concept of spiritual bypass can help us be aware of our cultural conditioning, and the practices of metta and karuna can open our hearts to the interrelatedness/oneness of suffering. This may allow us to experience how racism affects us as white people,

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and how our own pain around this issue keeps us from seeing clearly the suffering of others.

Preparation Please read and listen to these before your Session 8 meeting.

Readings + listenings • Beyond Apartheid of the Heart by Thanissara In the following talk, Thanissara guides us through several levels of personal and societal unconsciousness. Consider listening to this talk as a guided meditation which will show us where in our body we hold or are made aware of unconsciousness, perhaps staying closely aware of the body and any emotions that arise. • On Spiritual Bypass by Robert Augustus Masters • The No-Self of Identity Politics by Katie Loncke

Practices (Homework to do before session) 1. Using metta and karuna as a skillful response Thich Nhat Hanh says, “According to Buddhism, compassion is the only source of energy that is useful and safe. With compassion, your energy is born from insight; it is not blind energy.” Seeing our own suffering clearly can awaken the compassion necessary for transformation and Wise Action.

Assignment: Consider your own narrative of race and your suffering within it. Use your daily sitting practice to cultivate compassion for your suffering, and to reflect on its relationship to the suffering of others.

2. Seeing “identity” as constantly arising from unfolding causes and conditions. Meaning that it is impermanent, impersonal. Assignment: Reflecting on “The No-Self of Identity Politics,” other readings and learnings in this series, how has all this allowed you to see both the power and the impermanence of your racial/cultural identity. As compassion is cultivated for self and others in practice #1, notice whether or how it frees you up to move toward skillful action.

Facilitation • Your group should choose a facilitator for this meeting. The facilitator role will rotate each meeting. • The facilitator’s role is to guide the group through the proposed agenda. The facilitator is not expected to have any special knowledge about the topic, and responds to each question as a participant. The facilitator’s role incorporates three jobs: • Make sure all voices are heard. We suggest “going around” to have each person speak during most sections of the agenda, rather than open

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discussion. “Going around” on a phone call or Google Hangout can be confusing, so it can be helpful for the facilitator to keep a list of whose turn it is to speak and call on people as needed. It could be alphabetical by first name, or any order the group chooses. • Keep time and keep the group moving through the agenda. • Ensure that a date and facilitator is set for the next meeting

PROPOSED AGENDA A. Sit (5 minutes) B. Review Communication guidelines that will support your group (5 minutes) a. Read aloud your group’s guidelines developed in the first session b. Discuss any revisions to the guidelines c. Confirm that all members can abide by the group’s guidelines, or at least be open to practicing with them C. Mindful Sharing (90 minutes) Instruction: Mindful sharing involves each participant sharing from personal experience. There is no discussion or cross-talk during this time period, only personal sharing.

Each person in the group can share 3-5 minutes on each question (gauge the time depending on the number of people in your group, allowing about 10 minutes for the first question and 20 minutes for the remaining 4 questions). Speak to whatever questions are most salient.

a. Questions on Thanissara’s talk and the spiritual bypass reading: i. Shorter time per group member (~2 minutes or 10 minutes total): What does she mean when she says that “the world and the self are projections of each other?” ii. Return to regular time per group member (3-5 minutes or 20 minutes total): What is the significance of her assertion that that which is unhealed must come to our awareness, because otherwise we cannot be free of the guilt of colonization and slavery? What happened in the body while you listened to this? What is one way that this guilt manifests for you? iii. Can you give an example of how you have used spiritual bypass to avoid your own pain around racism? Are we hoping for a life where we are free of pain?

b. Practice 1: using metta and karuna as a skillful response. . As you reflect on your own narrative of race, what has come up for you? How has your cultivation of compassion affected your ability to stay with these reflections? c. Practice 2: seeing “identity” as constantly arising from unfolding causes and conditions CDL5—Summer 2016 Creating a Class Series 255

. In what ways has this series of readings/conversations allowed you to see both the power and the impermanence of your racial/cultural identity? How has/could your compassion practice free you up to move toward skillful action? D. Group Reflection (10 minutes) Instruction: Group Reflection is like Mindful Sharing in that there is no discussion or cross-talk, however the focus is on what kind of experience the participants had during the meeting rather than on the content covered.

Each person in the group can share 2-3 minutes about what it was like to participate in the group (gauge time based on number of people in the group) a. PROMPT: What was it like to engage in Mindful Sharing today? How have you been impacted by today’s conversation?

E. Sit (5 minutes)

F. Next Meeting (5 minutes) Assuming the group is continuing past these first 8 sessions, confirm that you have a next meeting time set up and make any technology or other changes that will support it. Be sure that there is a facilitator for next time.

self, sexuality, and sangha 4 night class series practicing with aspects of interconnection with Fresh! White, Kitty Costello and lulu cook

Intro: Examining the self, and self in relation to others, can be marked by sizzling excitement, sticky discomfort, and also with spiritual growth when we bring our dharma practice to the inquiry. Learning to investigate these aspects of relationality brings the possibility of increasing ease and interconnection that can inform our daily lives and our experience of sangha, or spiritual community. Please join us for this 4 part class series in which we will discover what the Buddha taught about these topics, as well as explore how we can understand them in our modern, householder lives. We will use meditation, dharma teaching, dyad and small group discussion, and personal reflection to deepen our awareness of how we work with these aspects of relationality.

Please bring a journal if you have one, and snacks to share at break periods.

First night: overview Meditation – breath & body – 30 minutes Introduce arc of the class series – 10 minutes Self/anatta – We don’t own our life, health, youth. The only thing we own is our actions.

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Sexuality – Staying present as we move closer. Not jumping over uncomfortable or exciting moments, but staying with body, breath, emotions and thoughts as we become more intimate with another person through looking, talking, listening, touching. Sangha – Keep practicing with awareness internally and externally as you or others speak. Where do you go when not present? How do you bring yourself back? What group dynamics (such as race, gender, class, or ability) may impair our ability to stay open and present to things as they are? Small group practice: 3-4 people—30 minutes Introductions: Name, dharma background (note “selfing” as you speak, be aware of body while listening), 2 minutes each (8 mins total). Inquiry: What drew you to this class? What is your intention or wish? Which topics feel challenging, uncomfortable? Which are interesting, exciting, or bring a sense of ease? 5 minutes each (20 mins total). Comments and questions with whole group– 10 min End 10 mins early for snacks and mingling

Suggested homework:

- Polishing the 3rd Jewel – Sangha: Being Mindful of Race, a talk by Ruth King: http://dharmaseed.org/teacher/539/talk/27182/ - Gina Sharpe: Practice questions allowing time to deepen in Sangha through mindful community discussion. http://dharmaseed.org/teacher/75/talk/21108/ - Love, Sex and Awakening, A Dharma Talk by Amma Thanasanti - 10/17/2014: http://www.againstthestream.org/love-sex-awakening/ - Loving the Self and Forgetting the Self, A Dharma Talk by Mathew Brensilver http://www.againstthestream.org/loving-the-self-and- forgetting-the-self-2/

Second night: self/anatta Meditation: noting mental activities (internal talk and internal images)–30 mins 10 minute snack break Talk – 30 minutes: Starting with smallest unit of “personhood” Mindfulness internally and externally (from 4 foundations) Myths and misunderstandings of Buddha’s teachings Couldn’t pin the Blessed One down about self vs no self! 5 Aggregates Relative and absolute How self and society overlap (identity, experience of privileges) Insight Dialogue practice: dyads – 10 minutes total Noting bodily sensations aloud (“Now I am aware of… Now I am aware of…”)— 2+ mins each, 5 mins total

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Noting presence and content of internal talk or pictures (“Now I’m aware of…”)—2+ mins each, 5 mins total). Comments & questions with whole group – 10 minutes

Suggested homework: - Love, Sex and Awakening. A talk by Ajahn Thanansanti: http://dharmaseed.org/teacher/12/talk/27395/ - Taking Refuge in our True Nature, a talk by Tara Brach: http://dharmaseed.org/teacher/175/talk/26020/

Third night: relationship and sexuality Meditation: vedana/feeling tones (pleasant, unpleasant, neutral)—30 mins 10 minute snack break Talk – 30 minutes: Taking another person(s) into consideration with practice (mindfulness internally & externally, empathy, etc) Non-harming of self and others (include 5 precepts) Tracking vedana—attraction and aversion to another, moment by moment. Mixed messages in suttas Buddha’s strong emphasis on sexual abstinence Also taught about wise sexuality within relationship Sexism? How women/women’s bodies are depicted Working with strong energy of sexual desire/craving Renunciation Wise sexual activity (Cunda Kamaraputta Sutta AN 10.176) Partnership as an intentional path of spiritual practice Personal reflection practice: journal about any aspect of these teachings on relationship and sexuality that feels relevant to you—10 mins Large group discussion: open time for reflection, questions—10 mins

Suggested homework: listen to or read about “desire” and “restraint” - Desire, A Current Homecoming. A talk by Tara Brach: http://dharmaseed.org/teacher/175/talk/31860/ - The Skill of Restraint, Dhamma Talk of Thanissaro Bhikkhu, Dharma, Meditation, Buddha: https://youtu.be/R7yDwuAdD6w

Fourth night: sangha and wrap up Meditation: compassion and lovingkindness with emphasis on interconnection— 20 mins Talk, etc.—40 mins: “This precious jewel is the sangha” (Ratana Sutta Sn 2.1) Relating in spiritual community We so desperately want to connect, then can be so terrified when we are truly “seen.” (desire for being and non-being from Insight Dialogue) Just show up! (Sangaha Sutta An 4.32) Buddha’s teachings about interconnection

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Thich Nhat Hahn: Interbeing, “The next Buddha may be the sangha” Overview of entire series, previous themes touched on again in closing Reflection in pairs (5 mins) and time to journal (5 mins)—15 mins total Inquiry: “What have I learned that I want to carry into my life?” Closing: Dedication of Merit and “Om Mani Padme Hom” chant—5 mins. End 15 mins early for snacks and mingling

Suggested readings & resources: - Sangha is Culture: Toward a Multicultural Buddhist Practice, by Larry Yang: http://www.huffingtonpost.com/larry-yang/sangha- culture_b_1600095.html

- I Stumbled Upon a Jewel: A Collection of Essays by a Lay Sangha, Editor, Margaret Petersson : https://play.google.com/store/books/details?id=pcqhWdevNlQC&source=prod uctsearch&utm_source=HA_Desktop_US&utm_medium=SEM&utm_campaign=P LA&pcampaignid=MKTAD0930BO1&gl=US&gclid=CKKL- 7bGl84CFaoGfwodMAwFcw&gclsrc=ds

- On Meditation by Ajahn Chah - A collection of clear and precise teachings by Ajahn Chah on using various meditation tools. These teachings are extracts from longer talks printed in full elsewhere.

- Mindful Approaches to Cultural Competency by Ruth King http://ruthking.net/shop/mindful-cultural-competency/

Introduction to Insight Meditation - 6 sessions Margaret Smith

Each session will include short talks covering new material, practice, Q & A and feedback, and suggestions for home practice.

Session 1. Introduction & Mindfulness of Breathing o Welcome and introductions o Talk: Insight meditation § The Buddha’s insight - the Four Noble Truths - brief review of Buddha’s life and his intention to alleviate suffering § What is insight meditation? Awareness, mindfulness, attention to our direct experience Openness, non-judgement of experience

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Investigation of our experience, role of habit Cultivating care for ourselves and others A practice, not a belief system § Why meditate? Benefits - increasing calm and clarity, understanding of oneself and others, cultivating wise action and compassion o Guided meditation - mindfulness of breathing o Q&A Arising and passing of phenomena, analogy of clouds in sky “It’s all nature” o Course overview Mindfulness of body, Mindfulness of feeling Mindfulness of mind - thought and mental states Tending the garden - the path Cultivating an understanding of ourselves from the point of view of the Buddha’s insights through practice - a map to negotiate life’s journey o Suggestions for home practice Creating an appropriate place, determining the best time of day Setting intention Sit for 20 minutes daily Practice mindfulness of breathing Be mindful of your breath several times throughout the day’s activities Reflection on experience o Dedication of merit

Session 2: Mindfulness of the Body o Welcome o Talk: Review mindfulness of breathing and introduce mindfulness of body Benefits - strengthening concentration, less reactivity, more focused and aware § Working with obstacles - the hindrances § Desire - getting caught in wanting § Aversion - getting caught in resistance, getting away from § Restlessness and Worry - mind or body agitation § Sloth and Torpor - sleepiness, lack of energy

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§ Doubt - difference between “don’t know” and doubt of oneself or teachings § RAIN - Recognize, allow, investigate, non-identification § Objects of meditation Six sense bases § Introduction to Mindfulness of Body o Guided meditation: body scan o Talk: review of benefits o Guided practice: mindfulness of body sensations, bringing attention to specific sensations, noticing changing phenomena o Q&A o Home practice Continue sitting 20 minutes daily Remember your intention Practice mindfulness of body sensations Notice any obstacles or hindrances that arise Choose a simple daily activity to practice mindfully (washing dishes, tidying room, brushing teeth) Notice body posture and sensation throughout the day Reflect on experience-when are you most mindful during activities? o Dedication of merit

Session 3: Mindfulness of feeling o Welcome o Short silent sitting o Talk: Review of Mindfulness of Body § Introduction to Mindfulness of Feelings (vedana-feeling tone) - pleasant, unpleasant, neutral o Guided meditation referencing feeling tone associated with body posture, body sensations, sense experiences, and any hindrances arising. o Talk: Papancha - proliferation of thoughts and concepts Identifying body sensations that trigger thoughts and emotions and vice versa Identifying habitual thought patterns Recognizing the sensations associated with anxiety and fear o Silent practice noticing any proliferation o Home practice Continue sitting 20 minutes daily

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Remember your intention Practice Mindfulness of Feeling, noticing any proliferation Notice the “top ten tunes” or preoccupations Reflect on your practice: when does a pleasant feeling lead to craving more? What does an unpleasant feeling lead to? what affect do neutral feelings have? o Dedication of merit

Session 4: Mindfulness of Mind o Welcome o Short silent sitting o Talk: Review mindfulness of feeling tone and introduction to mindfulness of Mind Qualities of mind Mental states - Wholesome and unwholesome Thoughts and emotions Investigating emotion - noticing body sensation, proliferating thought, anxiety, using RAIN to facilitate investigation o Silent practice using RAIN o Q&A o Home practice Continue sitting 20 minutes daily Remember your intention to practice Practice using RAIN Notice what thoughts or emotions tend to be most present in the mind Remember to notice wholesome feelings: happiness, gratitude, delight Reflect on your experience o Dedication of merit

Session 5: The Path - tending the Garden

• Welcome • Talk: Review of Third foundation • Guided meditation • Talk: Introduction to the eight-fold path - eight factors: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

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o Dana(generosity), Sila (wholesome action, moral restraint, leading to happiness), bhavana (meditation) • Silent sitting • Q&A • Home practice Continue sitting 20 minutes daily Reflect on your intention with the eightfold path as a reference Practice using RAIN

• Dedication of merit

Session 6: A map - Mindfulness of Dhammas, mindfulness in daily life

• Welcome • Talk: Review Mindfulness of the body, feelings and mind. • Guided meditation • Talk: Three characteristics - stress, impermanence, not-self (it’s all nature) • Silent sitting • Q&A • Talk: Value of viewing our daily life experience through the lens of the Four Noble Truths and the Three Characteristics. • Other lists: five hindrances, five aggregates, six senses, seven factors of awakening, etc • Q&A • Instructions for walking meditation and practice • Practice silent walking • Dyad - intentions for continuing practice • Closing advice Mindfulness as a way of living skillfully Continue daily sitting practice Read or listen to meditation talks Cultivate meditation buddies/sangha Going on retreat Connecting with a teacher Resources

• Dedication of merit

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Class Series for Loved Ones of People with Mental Illness: The Brahma Viharas by Huda Jadallah and Omar Jadallah-Karraa

This is the first part in an ongoing class series for loved ones of people with mental illness. The first course series is on the Brahma Viharas. It is a closed 4-week group. The second course series will be on the Four Noble Truths, and the third course series will be on the Eight-Fold Noble Path. Each series is independent of the others and so there can be new participants in each series.

I. Week One: Metta/Loving Kindness a. Open with welcome b. Establish ground rules i. Confidentiality ii. No Cross Talk iii. Step up step back c. Introductions: name and what brings you here d. Guided Loving Kindness Meditation e. Dharma Talk on Loving Kindness f. Discussion/Sharing on Loving Kindness i. When has it been particularly hard to give or receive loving kindness? ii. When have you received loving kindness from someone (including yourself), or given it to someone else? g. Closing – each person shares going around in circle i. Name one thing you will do to give/show loving kindness to yourself this following week. ii. Dedication of merit. II. Week Two: Karuna/Compassion a. Guided Compassion meditation b. Dharma Talk on Compassion c. Discussion/Sharing on Compassion i. Break up into dyads, taking two minutes each to share an experience of our pain with our loved one suffering from mental illness. After each person shares, the other person says a phrase of compassion: 1. May you be free from this pain or sorrow. 2. I care about your pain. 3. May you find peace. 4. Out of compassion, may you open to your pain and sorrow. 5. May your pain and sorrow be eased. 6. I’m with you in this pain and sorrow (replacing “pain and sorrow” with suffering, sadness, fear, loss, illness, etc.).

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7. May all beings be free from pain and suffering and the causes of pain and suffering. – (C2D4: Practice Letter #7, Larry Yang, 2014, pg. 6/13) d. Large group discussion/sharing on personal experiences with near and far enemies of compassion, and ways we can foster compassion for others and ourselves. e. Closing – each person shares going around in circle i. Name one thing you will do this week to foster compassion for yourself. ii. Dedication of merit.

III. Week Three: Upekkha/Equanimity a. Guided Equanimity Meditation b. Dharma talk on Equanimity c. Discussion/Sharing on Equanimity i. What are things we feel anxiety and worry around with regards to our loved ones and ourselves? ii. How do we experience indifference with regard to our loved ones? d. Closing – each person picks from a bowl a piece of paper which has an equanimity phrase written on it. They read the phrase out loud to the group. i. All beings are the owners of their karma. Their happiness and unhappiness depend upon their actions, not upon my wishes for them. ii. May we all accept things as they are. iii. May we be undisturbed by the comings and goings of events. iv. I will care for you but cannot keep you from suffering. v. I wish you happiness but cannot make your choices for you. (Sharon Salzberg, wildmind.org) vi. May you learn to see the arising and passing of all things with equanimity and balance. vii. May you be open and balanced and peaceful. (Jack Kornfield, wildmind.org) viii. I care about you, and will support you in your life, and cannot control the outcome. (Larry Yang, C2D4: Practice Letter #7) ix. Suffering or happiness is created through one’s relationship to experience, not by experience itself. (Noah Levine, Refuge Recovery) x. Good news, bad news, who knows? e. Dedication of merit.

IV. Week Four: Mudita/Sympathetic Joy a. Guided Sympathetic Joy Meditation b. Dharma talk on Sympathetic Joy

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c. Discussion/Sharing on Sympathetic Joy i. Break up into dyads, sharing for two minutes each on an experience of the far enemy of mudita with regards to your loved one with mental illness. After each person shares, the person who was listening recites mudita meditation phrases to the person who spoke. d. Return to large group i. Discussion/sharing on our experiences of joy and empathetic joy with our loved one with mental illness. e. Closing i. Go around in circle and say one quality/characteristic of the person to the left of you that you appreciate. f. Dedication of merit.

Six-week class series on the Seven Factors of Awakening Emily Carpenter

Attendees: yogis attending Mariposa Sangha’s regular Thursday night sitting group who are interested in deepening their practice.

Topics to be covered: Week 1: Overview of all seven factors, introduction to the factor of mindfulness Week 2: Investigation Week 3: Energy & Rapture Week 4: Calm Week 5: Concentration Week 6: Equanimity

Weekly Class Schedule: Monday evenings, 7-8:30pm 7:00-7:10 – Short guided sit 7:10-7:30: Introductions/Orientation to the course (Week 1) Dyads/Big group discussion/Q&A/etc on how it was to work with the previous week’s factor (Weeks 2-6) 7:30-7:45 – Guided sit on the week’s factor 7:45-8:00 – Walking meditation 8:00-8:15– Dharma reflection on the week’s factor 8:15-8:30 – Discussion/Q&A/Handing out practice suggestions for the coming week 8:30 – Announcements/Closing

Week 1: Overview of all seven factors + introduction to the factor of mindfulness Overview: the seven factors are called the seven treasures or protections (against sickness and disease), the stories say that there were several times the Buddha taught about these factors and his disciples were healed of illness, the bhojangas are

CDL5—Summer 2016 Creating a Class Series 266 parritta (protection) chants in Theravada monasteries

They are very important in the Buddha’s teachings.. “I do not see even one thing that, when developed and cultivated, leads to the abandoning of the things that fetter, so effectively as this: the seven factors of enlightenment…” (The Connected Discourses of the Buddha) Why I like this list: It’s easy to get caught up in watching for and working with the defilements and forget that there are also all of these beautiful/wholesome qualities in our minds which are very supportive for the development of insight. Through mindfulness, we learn to recognize and cultivate them.

Balancing these factors of awakening is one of the ways of describing our spiritual journey. When they are in balance, they ready the mind for insight. As we start to recognize their presence, they can give us confidence to continue on the spiritual journey. Mindfulness: present moment awareness, a factor that we can never have too much of. In my experience/understanding, mindfulness is always a skillful/wholesome quality. With momentum and continuity of sati, we’re present enough to know what’s going on in our experience. sati is also the factor that recognizes that the factors of awakening are present and that recognition helps to strengthen them. Sati helps us see when the factors are out of balance.

Week 2: Investigation (class materials haven’t been developed yet)

Week 3: Energy and Rapture (class materials haven’t been developed yet)

Week 4: Calm/Tranquility The Buddha’s instructions for practicing with calm: “Here, if the tranquility awakening factor is present, one knows ‘there is the tranquility factor present in me’ if the tranquility factor is not present, one knows “there is no tranquility factor in me, one knows how the unarisen tranquility factor can arise and how the arisen tranquility factor can be perfected by development.” (Satipatthana Sutta) What does calm feel like? Calm body, quiet mind, at ease, coolness, resting. The image from one of the stories of the Buddha’s life – of him being under the rose apply tree as a child.

What does calm feel like to you? Don’t overlook this factor when it’s present, see if you can notice it, know what it feels like Calm is a direct antidote to restlessness and worry. Good to cultivate especially when the mind is excited and over-energetic. We’re going against the stream of the culture/this quality doesn’t get a lot of airtime in our culture – our culture thrives on stimulation/distractedness.

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It’s been easy for me to miss the factor of calm.. I can stumble upon it sometimes in formal practice, because it didn’t feel like anything was happening. Easy for me to think that in order for the practice to be working, I had to be working hard to overcome the defilements. What’s supportive for developing calm? • Suitable food, weather, posture and living conditions, avoiding restless people/associating with calm people. • Paying careful attention (true for all of the factors) • There are specific instructions for calming the formations in the mindfulness of breathing section of the Satipatthana Sutta

When do you notice calm? what circumstances help it manifest for you? might want to check your level of daily activity/also your living conditions – are they supportive for development of calm? Letting go of resisting the truth of what’s happening, being with difficult things can sometimes result in a sense of calm afterward (Rebecca Bradshaw) Calm is impermanent – it’s a lovely/supportive quality and one that we’ll likely experience more of the more we practice, but it’s impermanent just like everything else, not an end result of the practice. As tranquility is developed, desire is abandoned, happiness arises, leads to concentration..

Week 5: Concentration Calm is the conditioning factor for the arising of concentration non-distraction, sense of stillness, unifies the mind, helps us to see things clearly and develop wisdom and insight, concentrated mind is right there with the object, doesn’t necessarily require really strong effort.

A Path With Heart, Chapter 5: “Nothing in our culture or our schooling has taught us to steady and calm our attention. One psychologist has called us a society of attentional spastics….Concentration is never a matter of force or coercion. You simply pick up the puppy again and return to reconnect with the here and now.”

Proximate causes of concentration: patience and continuity of sati, happiness, absence of remorse, reflection on one’s good qualities, renouncing thinking, outer renunciation (renouncing our addiction to our devices, keeping our lives simple allows the mind to collect) Reflecting on/committing to your sila Renouncing thoughts – renouncing our fascination with the stories in our minds/the need to figure things out through thinking (Rebecca Bradshaw)

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Concentration on a single object (metta phrase, the breath, hearing, touch points in the body) Momentary concentration- we’re with the flow of experience as it changes, connecting with moments one after another. Vipassana in the West is often a combo of both

In vipassana, concentration is in the service of seeing the changing nature of things in greater clarity, for deepest levels of practice, do need fairly strong concentration. Motor boat vs canoe image.. but developing really strong concentration may not be for everybody. Recognize/know what it feels like when concentration is present/isn’t present, in your daily life: recognizing it when you’re doing a project at work, in meditation practice, etc. “For one who is concentrated, one knows and sees things as they really are.” (the Buddha) Have patience – concentration develops gradually

Week 6 - Equanimity Emotional steadiness regardless of circumstances. A mind of great ease and comfort/deep calm and happiness. Standing in the middle of all this. “The real meaning of upekkha is equanimity, not indifference in the sense of unconcern for others. Upekkha means stability in the face of the fluctuations of worldly fortune. It is evenness of mind, unshakeable freedom of mind, a state of inner equipoise that cannot be upset by gain and loss, honor and dishonor, praise and blame, pleasure and pain.” –Bhikkhu Bodhi the equanimity of non-preferential awareness supports the development of all of the awakening factors as they strengthen, it supports the arising of wisdom, we can see more and more deeply the three characteristics of dukkha, anicca and anatta Other ways to notice its presence: reflecting back on a situation that caused you great agitation in the past and noticing if your relationship to it is different now

Leaving a meditation retreat can be a good time to notice how this quality may have been strengthened – are you less reactive to things that would normally push your buttons Ways to practice it: • Practice mindfulness • Explore deeply the nature of wanting/not wanting/reactivity… when equanimity isn’t present – there can be lots of reactivity, no sense of rest, we’re blown around by the vicissitudes. Learning to recognize

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equanimity/when it’s present/when it’s not: you’ll probably come to know its near enemy (indifference) • Learning what equanimity feels like in the body/mind? “We need to have strong mindfulness, to be able to recognize how equanimity feels in the body and mind, and also, how indifference feels. You might notice with indifference that there's a quality of flatness, blankness, numbness, or disconnect, whereas with true equanimity there is usually a sense of energetic engagement, interest, and awareness.” (Jill Shepherd) • Brahma vihara equanimity practice using the phrases. • Associating w/ wise/equanimous people: o Who are the people in your life that embody this quality?

Equanimity quotes: “If your mind becomes firm like a rock and no longer shakes in a world where everything is shaking, your mind will become your greatest friend and suffering will not come your way.” - Theragata “Just as a river inclines and flows towards the ocean, so the awakening factors incline towards Nibbana” (Sutta Vibhanga) “Praise and blame, gain and loss, pleasure and sorrow come and go like the wind. To be happy, rest like a great tree in the midst of them all.” –the Buddha “From one perspective, one could say that the whole path rests on the maturing of this powerful enlightenment factor” (Mindfulness, Equanimity chapter);

“The end of vipasanna is not happiness but equanimity” (Munindra) “It is a state of peace to be able to accept things as they are…. We see that the universe is much too big to hold on to, but it is the perfect size for letting go…. This is the gift of equanimity” (Lovingkindness, Equanimity chapter).

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