Shaila Catherine is the founder of Bodhi Courses (bodhicourses.org) an online Dhamma classroom, and Insight Meditation South Bay, a meditation center in Mountain View, California (imsb.org). She has been practicing meditation since 1980, with more than eight years of accumulated silent retreat experience, and has taught since 1996 in the USA, and internationally. Shaila has dedicated several years to studying with masters in India, Nepal and Thailand, completed a one year intensive meditation retreat with the focus on concentration and jhana, and authored Focused and Fearless: A Meditator's Guide to States of Deep Joy, Calm, and Clarity, (Wisdom Publications, 2008). She has extensive experience practicing and teaching mindfulness, loving kindness, concentration, and a broad range of approaches to liberating insight. Since 2006, Shaila has continued her study of jhana and insight under the direction of Venerable Pa-Auk Sayadaw, and authored Wisdom Wide and Deep: A Practical Handbook for Mastering Jhana and Vipassana (Wisdom Publications, 2011).
Shaila Catherine gave the fifth talk in a speaker series titled "Living Wisely in the World: Caring for Mind, Family, Society, and Planet." She pointed out that feelings and emotions can be rather seductive, especially when we are not mindful of them, because they can unconsciously propel us into action. When feelings are pleasant, the response very often moves the mind towards craving and grasping. When feelings are unpleasant, the response is often aversion. Therefore, feelings should be investigated and understood, instead of being the basis upon which impulsive decisions are made.
The Buddha taught a path of profound happiness and peace. Shaila Catherine structures this teaching around a discourse of the Buddha found in the Vedanasamyutta (SN 36:31) that describes a gradual refinement through three kinds of happiness: carnal sensual pleasures, spiritual joy that is associated with concentration, and the unsurpassed happiness of a liberated mind.
In this 30-minute guided mettā meditation, Shaila Catherine recommends directing mettā initially toward ourselves, then toward a virtuous person, and finally towards groups of beings. Such groups comprise 1) males and females; 2) enlightened and unenlightened beings; and 3) the realms of existence. Such realms include hell beings, animals, humans, celestial beings and gods. The aim is to gradually expand the field of mettā until it is unbounded, immeasurable, and without boarders, barriers, or exceptions. Meditators may use these traditional groupings or creatively adapt them to support their mettā practice.
Shaila Catherine gave the fourth talk in the five-week series "Four Noble Truths." This talk discusses the Fourth Noble Truth, the path leading to the cessation of suffering and known as the Noble Eightfold Path. We must know this path and actually travel it. This practice allows us to live a life that is noble and upright, and helps us distinguish between that which is wholesome (which leads to ending of suffering) and that which is unwholesome (which leads to more suffering).
Shaila Catherine gave the second talk in the five-week series "Four Noble Truths." This talk explores the causes of suffering (in Pali dukkha), and explains how conditioned mental and sensory experiences are unsatisfactory and stressful. Craving causes suffering when our perceptions are accompanied by delight and lust. Practicing mindfulness reduces suffering, because when we are present we experience things as they actually are, and do not crave something different.
Shaila Catherine gave the fourth talk in a six-week series titled "Ethics, Action and the Five Precepts." Speech is given particular importance in the Buddhist path because wrong speech can cause tremendous harm, and right speech can be profoundly beneficial. Practicing right speech is given emphasis because it's a very vivid way of applying our practice to daily life. When we lie based on delusion and greed, our intention usually is to benefit ourselves. When we lie based on delusion and hatred, our intention is usually to harm others. Even when we lie to cause less harm than would be caused if we spoke the truth, we should be aware of the potential karmic consequences.
Shaila Catherine gave the second talk in a six-week series titled "Ethics, Action and the Five Precepts." When we undertake the training of refraining from taking that which is not given and practice generosity, we are improving our mind. More specifically, we are purifying our mind of greed. In fact, not stealing and giving are conditions that contribute to the realization of nibbana.
Shaila Catherine gave the second talk in a four-week series titled "Cultivating Mindfulness." Shaila explored a number of ways to practice mindfulness of the body according to the Buddhist teachings. These methods include (1) using the body as a way of grounding our attention in the present moment, (2) working with mindfulness of the breath as an aspect of the body, (3) working with sensory experiences, (4) reflecting upon death, (5) seeing the body in terms of the four elements (earth, fire, wind and water) and (6) observing the body as anatomical parts. Methods 5 and 6 allow us to view the body as material constructions. From this perspective we no longer conceive our body as "I" or "mine;" thereby, attachment and ignorance dissolve.
Shaila Catherine gave the first talk in a four-week series titled "Cultivating Mindfulness." This talk focused on using the breath as the meditation object. When we observe our breath, our mind is free from unwholesome states, such as anger, greed, or doubt, because we are simply connecting with the very ordinary experience of breathing. We are not being pushed or pulled by desire or aversion. In fact, when we connect with the breath, we experience ease and happiness.
Shaila Catherine gave the seventh talk in a eight-week series titled "Seven Factors of Awakening." This talk explores how the stability and the balance provided by equanimity can make our mind our friend, something that we can trust. When equanimity is strong, if there is pain we won't tend to react with aversion; if there is pleasure, we won't tend to react with grasping and clinging. The mind will be balanced, present, and aware of experience as it unfolds.