Listen to a dharma talk I gave on August 8, 2017 at IMSB in Mountain View, Ca, on the topic of Skillfully Recognizing Empty Appearance. Though the Buddhist notion of emptiness can be quite challenging for Western Buddhist practitioners, the rich teachings on emptiness offer a clear path to apply wise view, wise action and skillful means in daily life. Enjoy!
A great TED Talk by cognitive neuroscientist David Vago on how each moment is an opportunity to change our brain and strongly influence our health & longevity at both conscious and non-conscious levels.
Clair Brown, an economist at UC Berkeley and a practicing Buddhist, has developed a holistic economic approach, where the economy delivers a high quality of life in a sustainable world. Buddhist economics integrates sustainability, equity, and compassion. While teaching her sophomore seminar at UC Berkeley, Professor Brown learned, “You don’t have to be a Buddhist to embrace a Buddhist approach to economics. You need only share the Dalai Lama’s belief that human nature is gentle and compassionate and embrace the idea that economics can be a force for good, one that goes beyond self-centered materialism.” Clair is one of the most humble, loving people I have ever met. Her new book, Buddhist Economics is a treasure.
You can now download for free on Academia.edu The Ultimate Rx: Cutting through the delusion of self-cherishing, the chapter I authored for the newly published Handbook of Mindfulness: Culture, Context and Social Engagement.
Western and Buddhist psychologies acknowledge the significant role distorted self-narratives play in poor mental health. But these two disciplines hold divergent views on the utility of ‘cherishing the self’. Western psychology claims high self-esteem is a requirement for self-confidence, happiness, and success. Buddhist psychology asserts wisdom and compassion are the forerunners of genuine confidence and sustainable personal and collective well-being. It further states that endemic self-cherishing—the habitual reification of distorted hyper-egoic self-narratives—is a primary source of mental and emotional affliction. Yet, Buddhist psychology also affirms the innate capacity of all human beings to end the mental suffering of self-cherishing. This chapter explicates Western and Buddhist psychological models of self, Buddhist theories of not-self and conventional and ultimate self-cherishing, and outlines a somatopsychotherapeutic clinical approach for helping individuals struggling with depressive, anxious, trauma-related symptoms and addictions, to recognize self-cherishing mentation and lessen its deleterious effects.
Listen to a dharma talk I gave at Marin Sangha on November 27, 2016. In these turbulent times it is important to understand how effective social action and the Buddhist practices of wise speech, embodied awareness and right action complement one another. Virtuous conduct, sīla, depends upon a Buddhist practitioner’s ability to comprehend and enact right view: impermanence, not-self and the causes of suffering and non-suffering. This talk clarifies how to hold the precepts while boldly, fearlessly engaging in social action.
I have uploaded the mp3 recording of the dharma talk I gave at IMSB on Right View: www.awakenedpresence.com/sounds/right-view.mp3
Download in iTunes podcasts:
The first path factor of the Buddha’s Eightfold Noble Path is right view, also known as wise understanding. Though right view is the first of the Eightfold path factors, it represents the fruition of the succeeding seven path factors. Right view and right intention (the second path factor) together encompass supreme training in wisdom; a training designed to awaken the faculty of penetrative understanding—that which knows things as they truly are. The Buddha defined right view as understanding dukkha—the inherent unsatisfactoriness of all experience—its origin, cessation and the path leading to its cessation. He also defined right view as wisely comprehending Dependent Origination—the Buddha’s topology of mind and the cognitive-affective perceptual mechanisms that cause us to misapprehend self and world as separate, autonomous and permanent. The Buddha taught that wrong view is the greatest source of unwholesome mind states and by extension, unwholesome decisions and behaviors. The fruition of right view is a heart-mind liberated from avidyā, the delusion of suffering.
I just delivered two talks on non-attachment—certainly the most misunderstood and maligned Buddhist ideal. Both are uploaded now and available for free download.
The first talk deconstructs the term into its various meanings and explores the philosophical implications of non-attachment and identity clinging through the Buddha’s teachings from the Pāli Canon and those of several modern-day Buddhist teachers.
The second talk focuses on the practical application of non-attachment in daily life. Together the Sangha and I explored various ways to cultivate non-clinging by transforming greed with equanimity, hatred with compassion, and delusion with clarity.
And you can hear both by following these links.
Talk #1: http://www.awakenedpresence.com/sounds/nonattachment1.mp3
Talk #2: http://www.awakenedpresence.com/sounds/nonattachment2.mp3