The Buddha taught that there are five preconditions necessary for the development of meditation practice in seclusion—good friends, virtue and restraint, engaging in talk on the Dhamma, wise effort, wisdom. These preconditions, presented in the Meghiya Sutta, are developed progressively and support one another, with wisdom as the crowning jewel and chief. This talk explores the importance of wisdom for revealing the impermanent nature of all things. With the clarity of wisdom we discern the arising and passing of phenomena. This insight into impermanence undercuts habitual delusions that perpetuate blindly grasping and clinging transient things. Wisdom is important at all stages of the path. At the beginning of our practice, we need wisdom to discern the right direction, clarify our purpose and learn skillful methods; we need wisdom in the midst of the practice to make the many adjustments that sustain us on this path; and the path culminates in the wisdom that leads to release. With wisdom, we will see the changing nature of all things, and understand how we construct our perception of reality, discern the four noble truths of suffering, and recognize how we can realize the end of suffering.

This recording begins with approximately 20 minutes of teachings on anger, followed by a little less than 20 minutes of a guided meditative reflection. The talk examines the force of aversion, anger, hatred, and hostility as manifestations of what in Pali are called dose-rooted states. Rather than criticize and judge ourselves when anger arises, we extract ourselves from the story of anger, and practice seeing it as an experience of suffering—as dukkha. Anger does not happen to us; we actively engage in the process. Therefore, through clear seeing and wise inquiry, we can change the conditions that perpetuate anger in our lives. Often anger arises when there is unwise attention to an unpleasant sensory or mental contact. We can learn to work mindfully with these deeply conditioned tendencies and feeling how it manifests in the body, become aware of the feeling tone (vedana), recognize the mental state, and discern how it functions—its origin, cessation, and way leading to its cessation. The primary antidote is mindfulness.

In his newest book, Hardwiring Happiness: The New Brain Science of Contentment, Calm, and Confidence, Dr. Rick Hanson explains how the mind shapes the brain: neurons that fire together, wire together. Positive experiences are the main source of the neural structures underlying motivation, self-worth, the executive functions, good mood, kindness, resilience, and other inner strengths. Unfortunately, most positive experiences are wasted on the brain because it evolved a negativity bias to help our ancestors survive. It’s like Velcro for bad experiences but Teflon for good ones. To solve this problem, this talk will present the four simple HEAL steps of taking in the good, which turn passing experiences into lasting neural resources. We’ll explore how to use these methods to build confidence, focus attention, lower anxiety, and fundamentally, hardwire happiness into the brain.

Shaila Catherine gave this concluding talk in a guest speaker series that was organized to stimulate critical inquiry about mindfulness and how the teachings about mindfulness are manifesting in western cultures. This talk presents critical thinking, reflection, and discussion as integral elements of Buddhist practice. It refers to the early Buddhist custom of reciting teachings, sharing the Dhamma, and inviting correction and criticism about how the Dhamma was presented and taught. As mindfulness practices become mainstreamed, and applied in corporations and therapeutic contexts, some concern arises that the deep and liberating teachings of emptiness might be ignored as non-Buddhists, and sometimes non-practitioners, assert their own definitions of mindfulness in the media. This brief talk concludes with reflection questions about: 1. the meaning and definition of mindfulness—how is mindfulness different from attention? 2. how are ethics taught in Buddhist and secular applications of mindfulness? 3. how are secular interests affecting the development of western lay Buddhism?

The Satipatthana Sutta, often translated as the "Four Foundations of Mindfulness," is the primary teaching given by the Buddha on Mindfulness. The remarkable features of this Sutta include detailed instructions as to how to set up the practice, pragmatic instructions for establishing mindfulness with attention to the body, feelings, mind, and various dhamma objects, and awakening and liberation as the aim of the practice.

This talk was given as a part of the series "Where Rubber Meets the Road: A Series on Mindful Living." We live in a world that requires a diversity of relationships. How do you choose your friends? What kind of relationships support or stunt your spiritual growth? How do you relate to life, and to love? We can bring wisdom and mindfulness to our interactive lives, to the roles that we perform, to our intimate sexual relationships, and our friendships; we practice both in solitude and in community. Harmony, generosity, and joy are developed through noble friendship. Relationships can challenge us to work with the tendencies of our own minds, clarify our precepts, develop compassion, learn to let go, and nurture the path of awakening. Deep friendship is considered to be the precursor of right view. A good friend encourages the best in us and supports our development of the noble eight fold path.

This talk was given as a part of the series "Where Rubber Meets the Road: A Series on Mindful Living." This talk focused on bringing mindfulness into the small details of our daily life as a way of making ourselves both centered in the present moment and be prepared for whatever arises. This talk also described how we can take the wonderful and serene mind that we develop during our meditation practice into our everyday life. After all, the whole point is for there to be no separation between our everyday world and our spiritual world. It should be seamless. Can we meet each moment with full attention, full interest, full compassion, and full wisdom?