What has always engaged me is working with practitioners who are deepening their commitment to the Dharma and then seeing them take a quantum leap in their understanding. My contribution to this commitment is working towards conveying a Theravadan practice with a Mahayana spirit.
The Theravadan practice of vipassana provides simple, direct instructions that can be immediately understood and applied in daily life as well as retreat practice. The Mahayana spirit has the beautiful attitude that we practice not for ourselves alone, but for all sentient beings. Between the two, the unfolding of liberation for ourselves and others becomes a simple, down-to-earth practice that anyone can do.
It is fun for me to take the most difficult concepts and put them into accessible language, to unwrap the mystery. So I try to find ways to explore the breadth of concepts like "emptiness" -- to see how the entire path can be explained in terms of this synonym for nibbana. One of my aims is to bring the goal of freedom into the here and now. This way practitioners get a taste of freedom, so they know what they are heading toward on their journey to liberation.
The tools of mindfulness and lovingkindness can be picked up by anyone. They are easy to understand and they bring immediate benefit to our lives. The essence of vipassana is ideally suited to western society, especially to the resonance between our psychological turn of mind and our quest for spiritual understanding.
Describes the Buddha's basic teaching on Karma as action with volition. By choosing carefully which volitions to follow, we can guide our practice to great levels of happiness. Also describes the results of action, the relation to the concept of not-self, and explores what leads to the end of karma.
The First Noble Truth, that there is suffering in life, has a call to action: this truth is to be fully understood. The Second Noble Truth, that the cause of suffering is craving, also has a call to action: craving is to be abandoned. Abandoning craving moves us to the Third Noble Truth, the end of suffering.
Upasika Kee was a wonderful woman teacher in Thailand in the last century. She used "unentangled knowing" to refer to a mind that is not caught up in sense objects, but is keenly aware of its own nature. Dependent origination shows how we get caught and how we can be freed.
This talk explores the Buddha's teaching on not-self through the schema of the five aggregates. A sense of self is created by grasping at form, feeling, perception, formations or consciousness. What is the experience like when no grasping is taking place?