Dharmaseed.org: dharma talks and meditation instruction

(Aloka Earth Room) Short Reflection & Guided Meditation | Earthworm Practice for the Anthropocene III | Online Wednesday-Mornings

(Spirit Rock Meditation Center) We begin with a review of how the Buddha saw "ignorance" of the basic nature of things (not so much of facts or information) as the basic problem of human life; we are as if asleep, caught in dream-like living, and need to "wake up." For the Buddha, we are especially ignorant about impermanence, dukkha (or reactivity--grabbing at the pleasant and pushing away the unpleasant or painful and believing that this is the way to happiness), the nature of the self, and nirvana or awakening. We bring in a brief report of the experience of attending the previous week's EcoDharma retreat at Spirit Rock, emphasizing especially the pervasiveness of a sense of separation--from the earth, other living beings, and each other--and the connection of such sense of separation with our systemic problems. Indigenous teachers at the retreat particularly emphasized living without such separation. The second part of the talk, we focus on the teaching of not-self (anatta), and ways of practicing that deepens our understanding of not-self, as well as how we hold this understanding of pervasive human ignorance with compassion and kindness, including in our responses to the manifestations of ignorance. The talk is followed by discussion.

(Spirit Rock Meditation Center) We begin with about 7-8 minutes of developing stability of attention and less distraction, through concentration practice or some other practice. We then explore several aspects of how we "construct" experience. We look at impermanence in several ways, noticing the arising, staying and changing, and passing away with (1) the breath, (2) body sensations, (3) sounds, and (4) the open flow of experience (about 3 minutes). Then there is a period of mindfulness practice with the additional instruction of looking out for a moderate or strong sense of self. We close with a short period of a heart practice such as lovingkindness or compassion.

(Common Ground Meditation Center)

(Insight Meditation Society - Retreat Center)

(Insight Meditation Society - Retreat Center)

(Karuna Buddhist Vihara) This dhamma talk, guided meditation, and questions and responses was offered on September 13, 2025 for “How do I apply the Dhamma to THIS!?!” 00:00 - GUIDED MEDITATION 16:54 - DHAMMA TALK 46:40 - Q&R

(Sacred Mountain Sangha) As the old myths of our civilization crumble, in their place, fear, division, and the architecture of fascism are rapidly rising. As the Jungian analyst Edward Edinger warned, when a central myth breaks down, meaning drains away, and primal, unprocessed forces rush in. How then do we understand this immense historic moment? We can take courage from the Buddha, who also lived in a world burning with greed, hatred, and delusion. He didn't always succeed. Yet he still stood before armies, spoke truth, and acted with compassion. Even when outcomes are uncertain, we too are called, at this time, to step forward with clarity, compassion, and steadfastness.

(Sacred Mountain Sangha) As the old myths of our civilization crumble, in their place, fear, division, and the architecture of fascism are rapidly rising. As the Jungian analyst Edward Edinger warned, when a central myth breaks down, meaning drains away, and primal, unprocessed forces rush in. How then do we understand this immense historic moment? We can take courage from the Buddha, who also lived in a world burning with greed, hatred, and delusion. He didn't always succeed. Yet he still stood before armies, spoke truth, and acted with compassion. Even when outcomes are uncertain, we too are called, at this time, to step forward with clarity, compassion, and steadfastness.

(Sacred Mountain Sangha) As the old myths of our civilization crumble, in their place, fear, division, and the architecture of fascism are rapidly rising. As the Jungian analyst Edward Edinger warned, when a central myth breaks down, meaning drains away, and primal, unprocessed forces rush in. How then do we understand this immense historic moment? We can take courage from the Buddha, who responded to a world burning from greed, hatred, and delusion with profound wisdom. Even when outcomes are uncertain, we too are called, at this time, to step forward with clarity, compassion, and steadfastness.

(Cambridge Insight Meditation Center) We are living through a profound pivot point. The old myths of our civilization–endless growth, rugged individualism, and “us first” hierarchies are crumbling. In their place, fear, division, and the architecture of fascism are rapidly rising. As the Jungian analyst Edward Edinger warned, when a central myth breaks down, meaning drains away, and primitive forces rush in. The Buddha also lived in a world burning with greed, hatred, and delusion. He challenged the systems of his time, endured attempts on his life, negotiated peace between warring factions, and even stood before armies bent on destruction. In the Sakka-pañha Sutta, when asked why beings who wish for peace end up in rivalry and violence, he pointed to the root: the mind entangled in papañca, the web of proliferating stories that harden separation. How then do we understand this immense historic moment? We can take courage from the Buddha. He didn't always succeed. Even with his wisdom and compassion, he could not prevent the destruction of his own people. Yet he still stood before armies, still spoke truth, and still acted with courage. Even when outcomes are uncertain, we too are called, at this time, to step forward with clarity, compassion, and steadfastness. Together we will explore how to bring the medicine of the Dharma into this moment of profound challenge, not as escape, but as a path of right action, refuge, and renewal.

(Flagstaff Insight Meditation Community)

(Gaia House)

(Gaia House)

(Spirit Rock Meditation Center)

(Insight Meditation Society - Retreat Center)

(Cittaviveka)

(Buddhist Society Summer School)

(Gaia House) A meditation, reflection, and (just the) responses to questions on the theme of appropriate calming and energising: and what it reveals and opens about experience and freedom.

(Buddhist Society Summer School) 00:11 Q1 I have an urge for an inspirational, imaginational arising. It shows itself as a wish to be inspired. I find it hard to connect with Buddhist mythology, "seeing things as they are” seems not to be beneficial all the time. Some people in places seem to have a special effect on me and I can have so many positive feelings just by thinking about them. It feels like a gift. Is it real? Or constructed idea? 26:11 Q2 What is the relationship between the citta which is intrinsically luminous, nibbana, sensation and the anidassana viññāṇa described as endless and luminous all over. 36:52 Q3 How can we live wisely with past hurts? Related Q: I've noticed a change within the spectrum of love and hate that surprises me. It's not that I feel less for people but the craving and the attachment are missing in a way that allows me to feel more completely as I don't get lost in it.

(Gaia House)

(Karuna Buddhist Vihara) This dhamma talk, guided meditation, questions and responses was offered on September 6, 2025 for “How do I apply the Dhamma to THIS!?!” 00:00 - Guided Meditation 19:45 - DHAMMA TALK 45:10 - Questions & Responses

(Insight Meditation Society - Retreat Center)

(Insight Meditation Society - Retreat Center) Metta Chanting and Practice

(Insight Meditation Society - Retreat Center)

(Insight Meditation Society - Retreat Center)

(Insight Meditation Society - Retreat Center)

(Insight Meditation Community of Berkeley) Most of us like to have some sense of security thinking planning ahead or knowing what to expect can help us be more at ease. But the real freedom comes from realizing we really don't know how things will unfold. Although that might seem unsettling, it can allow us to be more at ease with the fundamental unpredictability of life.

(Buddhist Society Summer School) 00:09 Q1 Could you explain again what is meant by the phrase “post-truth world”? 02:15 Q2 - mic was far away, very difficult to hear; seems to be: What advice can you give regarding speech? 11:08 Q3 My dilemma is whether I watch the news or switch it off. It's so overwhelming. But if I don't watch it, what am I doing?

(Buddhist Society Summer School)

(Spirit Rock Meditation Center) The Buddha saw the core problem in human life as "ignorance"(avijjā), not an ignorance of facts or information, but rather a not-knowing about the basic nature of reality and our experience. The Dalai Lama tells us: "There is a fundamental disparity between the way we perceive the world, including our own experience in it, and the way things actually are." We explore how similar understandings of a core human ignorance are found in Plato, Christian and Islamic traditions, and in later Buddhist traditions. The Buddha said, in particular, that we are ignorant about impermanence, dukkha (or reactivity), and the nature of the self. We look into some of the main habitual constructions of experience, including a sense of permanent, stable, separate external objects, and a sense of a separate, independent self, pointing to ways of exploring such constructions meditatively. We also point to experiences in which we go beyond such constructions, in meditation and also in "flow" experiences. The talk is followed by discussion.

(Spirit Rock Meditation Center) We begin with about 7-8 minutes of developing concentration, becoming more settled and less distracted. We then explore the impermanence in several ways, noticing the arising, staying and changing, and passing away with (1) sounds, (2) body sensations, and (3) the open flow of experience (about 2 minutes). Then there is a period of mindfulness practice with the additional instruction of looking out for a moderate or strong sense of self. We close with a short period of a heart practice such as lovingkindness or compassion; brief instructions are given for self-compassion practice (as developed by Kristen Neff).

(Flagstaff Insight Meditation Community) This talk offers reflections being with the anchor. The guided meditation entitled: "Being with the Anchor" accompanies this talk.

(Flagstaff Insight Meditation Community) Further Reflections on the dimensions of being with the anchor that are explored in this guided meditation are offered in the dharma talk entitled, The Art of Being with the Anchor

(Insight Meditation Society - Retreat Center)

(London Insight Meditation)

(Insight Meditation Society - Retreat Center)

(Insight Meditation Society - Retreat Center)

(Insight Meditation Community of Berkeley) A discussion of meditation techniques to evoke Equanimity

(Spirit Rock Meditation Center)

(Insight Meditation Society - Retreat Center) The fifth talk in a series on the Meghiya Sutta

(Barre Center for Buddhist Studies)

(Karuna Buddhist Vihara)

(Barre Center for Buddhist Studies)

(Barre Center for Buddhist Studies)

(Insight Meditation Society - Retreat Center) Teachings and Practice on working with thoughts in meditation

(East Bay Meditation Center) Sometimes it is thought that Buddhist practice is exclusively about "inner" transformation. However, the Buddha himself spoke of going out for the benefit of others and understood basic ethical guidelines socially. Later approaches and tradition, such as embodied in the rule of King Ashoka and the Mahayana vision of the bodhisattva, also manifest the connection of inner and outer transformation. In this talk, a contemporary "Eightfold Path" is offered to support connecting inner and outer transformation--bringing our practice into engagement with our contemporary society and world in great need. There are three wisdom guidelines, two meditation guidelines, and three ethical guidelines. The talk is followed by discussion.

(Barre Center for Buddhist Studies)

(Insight Meditation Society - Retreat Center) Teachings on receiving and offering metta to a friend

(Barre Center for Buddhist Studies)

(Barre Center for Buddhist Studies)