One of the glories of our practice is the capacity to respond skillfully, with wisdom and compassion, to difficult, challenging, and/or painful experiences. In this talk and discussion, we explore six ways to practice skillfully with difficulties, focusing more in 1-5 on “inner" practices: (1) Stay connected with core teachings and perspectives, particularly about working with reactivity; (2) develop mindfulness in these situations, which helps us with non-reactivity and knowing what is happening; (3) have a few ways to come back to balance and non-reactivity after one is reactive, lost, stuck, or overwhelmed; (4) take the difficult situation as an opportunity to go more deeply, potentially uprooting some of the roots of reactivity and habitual tendencies; (5) continue to cultivate awakened qualities, helping us to shift our center of gravity from reactivity to responsiveness; and (6) cultivate ways of responding more skillfully in “outer” ways, including speech and interactions.

After first naming some of the challenging bodily, emotional, and mental experiences that arise in a human life, and particularly in the context of aging and dying, we explore the different “tools” for responding skillfully to these challenges, including clarity of intention, assessing the intensity of the experience and coming back to balance after overwhelm, mindfulness, body practices, heart practices, and wisdom perspectives.

Focusing on aging, the stages of life, and dying is a major “dharma door” or gateway. We examine a number of different perspectives to orient us as we go in that door, including how such a focus helps us to clarify the centrality and urgency of spiritual practice, working through social conditioning regarding aging and dying, using the lenses of teachings and practices investigating impermanence and the nature of the self, and awakening.

After clarifying further the fundamental practices of our retreat, particularly the three ways of seeing leading to liberating insight, we examine the third way of seeing—seeing anatta (or not-self). We focus less on understanding this way of seeing conceptually, and more on identifying two main ways of practicing—(1) opening to being mindful of the flow of experience, increasingly with a “thinned out” self or lack of self, and (2) noticing and being mindful of when there is a “thick” sense of self.

After examining the nature and importance of samadhi practice, we focus on how to practice samadhi and the main challenges to developing samadhi (and how to work with these challenges).

After a brief review of the previous sessions in this series, particularly the last one, we explore a fifth way that things are not as they appear, looking at the habitual tendency to separate oneself and everything else, to experience on the basis of a core duality of subject and object, knower and known, self and other, and the problematic nature of this habitual tendency.

An overview of the nature of the judgmental mind, how it is distinguished from non-reactive discernment, and ways of transforming the judgmental mind. With Q&A.

After a brief review of the previous talks in this series, we look at the "constructed" or "empty" nature of phenomena (trees, chairs, and other "external" objects), with perspectives from psychology, philosophy, the neurosciences, and especially, Buddhist practice.

After a review of our first three sessions, exploring three ways that “things are not as they appear,” we explore how there is typically a sense that we are given a world of solid, separate individual beings and objects . We focus here on the counter-understanding related to selves and beings, that the nature of the self is “empty,” as developed in the teaching of anattā or not-self.

After a brief review of our first two sessions on this theme, we explore the third of the five ways that things are not as they appear. We look into how we see permanence and solidity where in reality there is a lack of permanence and solidity, pointing to a number of practices that help us examine this theme.

We review some of the main themes covered in the first session on this theme, in the context of a series of talks on five ways that “things are not as they appear.” We first examine in more depth some ways that we see through the lens of the personal self. We then explore how we also see through the lens of our social conditioning, particularly focusing, on this morning when students are walking out of their schools and universities to point to the need to respond to gun violence, on ways that we don’t see, for various reasons, many of the roots of gun violence clearly.

Marisa Handler and Donald Rothberg give an overview of the nature of the "Dark Night." Marisa speaks particularly about her Dark Night experiences; Donald gives a brief account of the Dark Night in the work of St. John of the Cross (1542-1591), a Spanish Christian mystic who coined the term (“La noche oscura del alma”) in his writing, and then looks at how elements of the Dark Night appear in shaman's accounts of their initiatory experiences as well as in Buddhist tradition.

Our Practice is to "wake up" from being asleep and not seeing our lives and experience clearly, with wisdom. We explore four ways that we see in a distorted manner, and explore the first two in this session, pointing to practices to help us see more clearly in these two areas.

We review and expand several perspectives on the relationship between knowing and "not knowing" (or openness) and three core practices of not knowing: (1) in mindfulness practice; (2) in listening to others (and oneself); and (3) in challenging transitional phases of one's life, when significant concerns in one's life are not resolved or clear. In the context of the third type of practice, we explore the "Dark Night," first named by the Spanish mystic, Saint John of the Cross (1542-1591), which may be briefer or longer, in terms of some of its dynamics and some suggestions on how to work with it.

We explore the centrality of the practice of "not knowing," that helps us to move from ordinary knowing to extraordinary knowing. We examine both the obvious value of many kinds of knowing and the shadow side of knowing, including its habitual and often addictive nature. Then we look at three ways of practicing not knowing: (1) in our mindfulness practice; (2) in listening to others as a practice; and (3) in being with transitional periods in our lives, when some important aspect of our lives remains unresolved.

We look from several perspectives at the nature of metta. We then identify several ways that metta practice develops, as we deepen in samadhi (concentration); as we learn to "lead" with our awakened hearts; as we work through difficult states, emotions, and unconscious material that may block metta; as we integrate metta with our wisdom and embodiment; and as we bring our metta practice out into the world.

Framing practice broadly in terms of our individual, relational, and collective practice, we explore on New Years Day the meaning of letting go and setting intentions, being in touch with visions. We end with a short ritual of letting go and setting intentions.