Against The Stream

The Six Sense Doors invite us to bring mindfulness into every moment of life—not just while sitting in meditation. Seeing, hearing, smelling, tasting, feeling, and thinking all become opportunities to cultivate awareness and wisdom. The practice begins when we stop taking our experience for granted and learn to meet each moment with mindful attention. Which sense would you give up? How do you take your senses for granted?

Who do you think you are? The practice isn't about denying your experience—it's about investigating how the mind creates a sense of self through the Five Aggregates. Mindfulness helps us see experience more clearly, loosen our identification with "I," "me," and "mine," and discover the freedom that comes from taking things less personally. Who do you think you are? What do you think about yourself?

The Buddha taught the Five Hindrances as normal experiences of the human mind—not personal failures, but patterns that obscure clarity and create suffering. Craving, aversion, restlessness, sloth and torpor, and doubt all become objects of mindfulness rather than obstacles to practice. Seeing these patterns clearly is how we begin to loosen their hold and cultivate wisdom. Which hindrance hinders you most?

The Four Foundations of Mindfulness build on one another—beginning with the breath, expanding to the body, feeling tone, and the mind. The fourth foundation invites us to investigate the objects of the mind, turning toward both the habits that create suffering and the qualities that support awakening. Mindfulness isn't about escaping experience, but learning to see it clearly with wisdom and awareness.

Most of us spend a lot of time either ignoring the mind or believing every thought it produces. The practice is to turn toward thoughts, emotions, craving, and fear with awareness instead of avoidance. When attention becomes steady enough, we begin to see the mind clearly rather than reacting to it automatically.

Most of our experience is being filtered through a simple reaction: pleasant, unpleasant, or neutral. The Buddhist teachings on vedanā, feeling tone, point to how the mind perceives each moment and how quickly craving and aversion follow. Mindfulness begins with seeing clearly not just what’s happening, but how we’re relating to it. What are some of the things you find unpleasant?

Mindfulness of the body eventually leads to the contemplation of death and impermanence. The Buddha taught reflecting on the body not just through breath and sensation, but through decay, decomposition, and the reality that all bodies die. This isn’t meant to be morbid—it’s a direct practice of waking up to impermanence and letting go of attachment. What is your relationship with death? What happens to the body when you die?

We walk around thinking this body is fixed and solid, but on closer inspection it’s mostly water, heat, air, sensation, and constantly changing conditions. The practice of mindfulness of the body breaks experience down piece by piece, asking us to look directly instead of relying on assumptions. What happens when we really investigate the body we call “self”? How’s your relationship with your body? Do you relate to this body as a vehicle? Do you believe this body is who you are? Are you kind to your body?

Mindfulness isn’t just watching the breath—it’s a much broader training. The Buddha taught the Four Foundations of Mindfulness, starting with the body and expanding into a deeper, more inclusive awareness. What begins as a narrow focus becomes a practice of opening, seeing more clearly, and developing wisdom. How has mindfulness helped you so far? Does it help you manage stress, suffering, etc?

If you want to be free, it’s going to take effort—not once, but over and over again. Mindfulness, concentration, and wisdom don’t happen by decision alone, they come from consistent training. The path isn’t linear, and there’s no divine intervention—it’s the work you put in that changes the mind. How much faith do you have? How much do you believe in transformation?

How much of your suffering is tied to money—craving, fear, trying to secure the future? A wise livelihood isn’t just about what you do for work, but your relationship to money itself. Somewhere between clinging and avoidance, there’s a middle path that leads to freedom. What do you do for a living? How are you paying the bills? How do you earn money? Why did you choose this livelihood?

The Five Precepts point to a simple but powerful truth: our actions have consequences. Not killing, not lying, not stealing, not misusing sexuality, and staying clear-minded—each one protecting us from creating unnecessary suffering. This is the baseline of the path, where ethical action becomes the ground for freedom. Which precept do you feel you’ve learned the most from? How do you relate to the precepts?

Speech has consequences—every word shaping karma in ways we don’t always see. When we look closely, there’s a tendency to exaggerate, to minimize, or to leave things out altogether. The practice is learning to bring honesty and awareness into how we communicate. Are you an exaggerator or a minimizer? Or are you an omitter?

The path continues with intention—what’s behind our actions, not just the actions themselves. In the Buddhist teachings, karma is shaped by the motivation fueling what we do, whether it leads to suffering or to freedom. Learning to recognize and cultivate wise intention becomes central to the path. What is your intention? For your meditation? For your life aspiration? How do you think about the world?

Understanding isn’t about information—it’s about direct experience, insight into how things actually work. Dependent origination points to this: everything is connected, each moment arising out of causes and conditions, shaping the next. When we see this clearly, we begin to understand how suffering is created—and how it can be interrupted. What do you like seeing? What do you like hearing? What do you like touching? What do you like smelling? What do you like touching? What do you like to think about? What sense door gives you the most pleasure?

When you start paying attention, you begin to see that what we call the self isn’t as solid as it feels. There are thoughts, sensations, reactions arising and passing, but no fixed identity behind them. Understanding this directly starts to loosen the grip of clinging and opens the possibility of freedom. What do you believe about your self? Do you believe in a soul or that there’s no soul? Is it all meaningless? Is it liberating?

We’ve explored the cause of suffering and the end of suffering, and now the path itself begins with understanding. The first factor of the Eightfold Path points directly to karma—cause and effect—and the consequences of our actions. Every intention, every act of generosity or anger, kindness or judgment, is shaping the conditions of our lives. What do you think about karma? What do you believe about the consequences of your actions? Good or bad… Is karma on your radar?

Tonight’s topic is the Third Noble Truth—the possibility of liberation, awakening, freedom from suffering. The Buddha said he only taught two things: the truth of suffering and the end of suffering. This path isn’t about cosmology or belief; it’s a practical discipline of understanding the mind, transforming craving and aversion, and realizing the end of suffering. What’s your definition of enlightenment? What would it feel like for you to experience Nirvana? How would you know you’re there?

Tonight’s topic is the Second Noble Truth—the cause of suffering. The Buddhist word is tanha, often translated as craving, but more directly as an unquenchable thirst. That restless hunger shows up as desire, obsession, wanting, insatiable pleasure—the mind chasing satisfaction and never quite landing. When you think of desire, craving, wanting, what other words come to mind? What is causing your dissatisfaction?

Tonight’s talk is a conversation on spiritual friendship and the role of community in awakening, recovery, and practice. The Buddha emphasized taking refuge in the sangha—relationships and friendships that support wisdom, compassion, and meditation. This dialogue explores how spiritual friendship sustains us and why practice was never meant to be done alone. Do you have friendships that support your practice?

Even after years of forgiveness and compassion practice, there can still be things that push our buttons. The human mind holds resentment all by itself—it’s a natural, instinctual response to being hurt, a survival mechanism, not a personal failure. In this talk, we explore how resentment creates unnecessary suffering, and how it’s possible to meet pain with compassion and even those who have harmed us with forgiveness rather than anger. What’s the most difficult scenario for you to bring in compassion? What about forgiveness?

Tonight, we'll briefly reflect on your progress this year—specifically in areas like compassion, kindness, generosity, and reducing self-identification. I usually advise against checking your growth too often; spiritual development is better measured over decades than months or years. However, after a year of diligent practice, you might notice increased mindfulness, self-acceptance, and kindness compared to last year. Keep in mind that current moods can distort your perception of progress. The key is to reflect honestly: Did you consistently practice, attend retreats, and take actions supporting your growth? What was your progress with wisdom, generosity, spirituality, etc?

This evening, I want to discuss a fundamental lesson from Buddhist meditation: learning to respond thoughtfully rather than simply reacting. I’ll explore this topic with you and aim to offer some practical tools for developing this skill. I believe that understanding how to respond instead of react is an essential aspect of meditation practice and something we continually strive to master. What’s your first reaction when you stub your toe? What’s the first thing you do? What’s the first thing you say?

Welcome, everyone. I don’t have a major topic planned for tonight. Instead, as I’ve mentioned before, I’d like to talk about a book that I’ve had for years but recently picked up additional copies of while visiting Sri Lanka last month. This book was originally written in 1901, making it one of the earliest translations of the Pali Canon—the foundational Buddhist texts—first translated from the Sri Lankan language into German in 1901, then later into English around 1907 or 1914. The book itself is quite simple and small, but it’s been an important companion throughout my decades of Buddhist study and practice. My plan is to go through it with you and offer some commentary. I believe we looked at it together last week. Here’s my new copy; last week I showed you my old orange duct-taped version, which I think I left in my office. So, tonight, we’ll start exploring this book together. How long have you been interested in Buddhism? How did you find Buddhism? What got you interested?

Tonight, I'd like to discuss the challenges and suffering that come from being attached to being right, as well as the role of Buddhism and meditation in reducing this ego-driven tendency. Even when our views are correct, attachment causes distress. The Buddha notes that those who haven't meditated—“untrained worldlings”—lack the insight into the impermanent nature of things. How’s it feel to be right? How do you feel when you’re right? What does if feel like when you’re certain your right but someone else thinks you’re wrong?

The Buddha’s teachings on the afterlife are unique compared to other traditions. Rather than promising eternal heaven or hell, the Buddha described existence as a process where even suffering in hell is temporary, not everlasting. This perspective rejects both eternalism and nihilism, suggesting an ongoing process—something continues, but not forever. Rebirth and reincarnation are central ideas in Buddhism, though belief in them isn’t required. My role is to share what the Buddha taught, inviting discussion and contemplation without demanding belief. Do you think that when you die, it the end of existence? Is there something that continues? Do you think you’d be happy if you had enough money?

The Buddha’s teachings on the afterlife are unique compared to other traditions. Rather than promising eternal heaven or hell, the Buddha described existence as a process where even suffering in hell is temporary, not everlasting. This perspective rejects both eternalism and nihilism, suggesting an ongoing process—something continues, but not forever. Rebirth and reincarnation are central ideas in Buddhism, though belief in them isn’t required. My role is to share what the Buddha taught, inviting discussion and contemplation without demanding belief. Do you think that when you die, it the end of existence? Is there something that continues? Do you think you’d be happy if you had enough money?

Tonight I'll be discussing compassion, the challenges that come with it, and the concept of the "near enemy"—feelings that seem like compassion but actually lead to suffering. True compassion alleviates suffering, not causes it. There's a phenomenon called compassion fatigue, often mentioned in service, psychological, or medical fields. If compassion is exhausting you, it's not genuine compassion; it's something pretending to be compassion. Real compassion is soothing and never leaves you tired. Where is it that you’re finding it difficult to be compassionate? Does being compassionate overwhelm you?

Tonight, I'll screen share the sutta so we can go through it together, with some commentary from me. We'll focus on the Buddha's words and discuss them as a group, but first, let's meditate.

Tonight, I’ll be discussing mindfulness, kindness, and non-attachment—three separate but connected topics. Let’s take a moment to reflect on kindness. Consider how it feels when you treat yourself with kindness, meeting your own thoughts, emotions, and sensations warmly. Also, think about what it’s like to genuinely offer kindness to others—not just being polite, but truly feeling warmth and care. This sense of kindness is a central principle in Buddhism, known as loving-kindness, and is important for how we support each other. What does it feel like to be kind? When is it easy to be kind? When is it most difficult to be kind?

Tonight, I'll discuss different kinds of love before we meditate together—starting with loving kindness, a universal form, and also exploring romantic and family love. In small groups, connect with people you haven't met and share thoughts about love. After our meditation, I'll elaborate further. Healthy love centers on giving, goodwill, friendliness, acceptance, and generosity. It’s an outward offering, but love often gets mixed with wanting it in return, attachment, and clinging. What is love? What does love mean to you? Where do you feel it? What is your relationship to it?

The Buddha taught that each person has a primary personality tendency, which is not clearly explained but could be shaped by childhood conditioning or karmic reincarnation. This tendency aligns with one of three main causes of suffering: greed, hatred, or delusion. To identify your own tendency, notice your initial reaction when entering a room—whether you focus on things you desire (greed), things you dislike (hatred), or if your perception is clouded (delusion). For example, if your attention immediately goes to items you want, like a Buddha painting or a Motorhead t-shirt, your core tendency may be greed. Do you have judging eyes? Are you present or spaced out? Do you have wanting eyes? What’s strongest for you: Greed, Hatred or Delusion?

Tonight, I'm talking about addiction to our minds. The term "addiction" is often used casually—people say they're addicted to things like exercise or meditation. But for those who've experienced substance or process addiction, it's a much deeper issue. My definition of addiction is: it's the repeated habit of satisfying cravings to avoid, change, or control the uncomfortable reality of the present moment. Are you addicted to your mind? How addicted to your mind are you?

I'm gonna talk tonight about, um, sickness, old age, death and karma loss, grief and karma. Do you believe in reincarnation? Why do you believe or not?

I'm just going to open the floor for questions, topics, or reflections on anything you're curious about regarding meditation practice, Buddhist teachings, or any aspect of Buddhism that interests you. Tonight, we'll focus on a Q&A format, so take a moment to consider what's truly relevant for you. Asking questions is valuable, but it can also be insightful to pause and reflect on what you want to ask and why—it often reveals something meaningful about your own practice and interests. What’s it like to introduce yourself to someone you don’t know? Are you up for giving it a try?

Tonight, as I mark 37 years of both sobriety and Buddhist practice, I want to share three important lessons Buddhism has taught me. In our small group, take a moment to reflect: What are three things you've learned from Buddhism or meditation? Even if you're new or just curious, consider what insights, if any, have stood out to you on this path. What are 3 things you’ve learned? What are 3 things you’re hoping to learn?

Tonight’s Dharma talk focuses on mindfulness of the body—our relationship to our physical form, and the Buddha’s teachings on meditating with an awareness of the body’s impermanence. The Buddha encourages us to recognize the body is subject to aging, sickness, and death, and not to see it as our identity or true self. Instead, the body is a temporary process, always changing. How’s your relationship to your body? How identified are you to your body? How much do you take your body personally when you’re hurt?

Tonight, my plan is mostly to do Q&A—to see what’s on your mind, answer any questions you might have about meditation, Buddhism, or any particular teachings, practices, or perspectives that you’re curious about. But before we dive into questions, let’s pause for a moment. I’d like to share some reflections. Earlier, I was asked to talk about the Buddha’s teaching of the second arrow. This teaching tells us that life often brings its share of pain and difficulty—almost as if we’re shot by an arrow simply by being alive, having a body, a nervous system, and a mind. Painful experiences are inevitable; this is the first arrow, the dukkha, or the first noble truth. It’s unavoidable. However, much of what the Buddha taught—and the essence of the path toward enlightenment and liberation—is about the second arrow. The second arrow is what we do in response to pain: we add aversion, judgment, fear, or anger. Our reaction to pain becomes another source of suffering, compounding the difficulty of the original…

Tonight, I want to explore the theme of dependent origination—how everything is shaped by what came before, how our reactions and choices are influenced by our conditioning, and where karma fits in. So, how much free will do you think we really have? Are we truly in charge of our responses, or do we sometimes feel like we're just reacting out of habit, shaped by past experiences, family, religion, and society? That's the big question for tonight: how much agency do we actually have over our lives, and how much is simply conditioning at work? How much free will do we actually have? Are you totally in charge of all of your reactions?

One of the topics I'll discuss tonight is generosity and the Buddhist teachings on the importance of giving, non-attachment, and sharing. Generosity isn't limited to money—it's also about offering time, energy, and service. Consider: How do you practice generosity in your own life? Do you volunteer somewhere regularly? Do you give a portion of your income to organizations or nonprofits? In some traditions, such as tithing, people commit to giving 10% of their income. Reflect on whether you allocate a certain percentage of your resources to giving. Do you mentor others, sponsor someone, or offer your skills and help for free, simply out of a desire to serve? Maybe you find fulfillment in volunteering at an animal shelter, a hospice, or offering help wherever it's needed.

Take a moment to reflect on something from your past that was difficult, unpleasant, or even painful. It might have been truly challenging—perhaps even tragic—but somehow, in time, you ended up benefiting from it. You know those experiences that, while you’re in the thick of them, feel unbearable? Frustrating, painful, filled with loss or hardship. Yet when you look back, you realize that, despite all the difficulty, you grew. You learned something invaluable. Maybe you found sobriety, discovered meditation, started therapy—whatever it was, that hardship became the catalyst for positive change in your life.

I'm going to talk tonight about a few different things, but one of the main themes I've been reflecting on is what the Buddha calls "becoming"—this tendency of our mind to believe we'll finally be happy when we get somewhere else, when we become something else, when there's a destination to reach.

I'm going to touch on a few different topics tonight. I just returned from a retreat last week, and I’d like to share some reflections from that experience. One of the key themes I want to explore is the practice of making the Dharma, meditation, and the Eightfold Path—essentially the practices of Buddhism—a true priority in our lives.

Today, I will be discussing the concept of personal responsibility—the notion that we are accountable for our own happiness as well as our suffering. Buddhism presents a non-theistic approach to life, which frames this perspective. I encourage you to participate regardless of your beliefs; there is no requirement to identify as Buddhist or accept any specific doctrine. You are welcome to join us, explore these concepts, and maintain your current beliefs. I am always interested in examining our individual convictions, and I find it valuable for us to reflect on what we truly believe.

Tonight, I’d like to share a topic that serves as both an icebreaker and a way to connect more deeply with others. I’ll be speaking about Buddhism, specifically its core focus: freeing ourselves from suffering. Enlightenment or awakening in Buddhist thought is defined as reaching a state where we no longer create unnecessary suffering in our lives. While these ideas are interconnected, I’ll separate them for clarity in tonight’s discussion. To end suffering, we can cultivate two key practices: non-attachment to pleasure and compassion. Through meditation, we can develop compassion as a skill—learning to meet our pain with kindness and understanding. Similarly, we can practice non-attachment, letting go of the tendency to cling to pleasurable experiences. These two approaches together guide us toward a life of greater balance and freedom.

I had several ideas for Dharma talks for tonight, but none of them feel authentic to me at the moment. It seems like I was reaching for a topic instead of choosing one that I am passionate about and connected to. Therefore, instead of delivering a Dharma talk, I will conduct a Q&A session. However, the Q&A can take the form of a Dharma talk if the right questions are asked. You are welcome to ask any question, whether you are at home or in the room. Your questions can be about your Buddhist practice, your life, or topics on which you seek a Buddhist perspective. They can also address Buddhist teachings or any aspect of life you would like some Buddhist reflections on.

To initiate the meditation practice, it is important to understand the Four Noble Truths, which are central principles of Buddhist teachings. The first noble truth states that there is the existence of suffering, which can also be referred to as unhappiness. This level of unhappiness is natural and an inherent part of life, not attributable to personal fault. The second noble truth traditionally explains that the cause of suffering or unhappiness is craving and attachment. Clinging to desires results in unhappiness. The third noble truth asserts that it is indeed possible to overcome this suffering, often described as enlightenment or nirvana.

I prefer to begin class by providing a topic for discussion. Tonight, instead of delivering a planned Dharma talk, I will take topics from the group. For the small groups, consider what aspects of Buddhism or dharma life are on your mind. Think about questions you have, areas where your practice is evolving, or topics that are relevant to your life. Discuss these with each other.

Today is considered one of the most significant days in Buddhism. It is the most sacred day of the Buddhist calendar. Buddhists believe that the full moon in May marks three important events in the Buddha's life: his birth, enlightenment, and passing into Parinirvana. Different Buddhist traditions celebrate these events at various times, usually in the spring. Some observe it in April, some in May, and others in June. However, May is particularly significant for the Theravada and Thai Forest traditions.

Earlier, I asked a friend what I should discuss tonight. He mentioned feeling confused about his life and relationships and suggested talking about confusion. According to dictionary.com, confusion is defined as a lack of understanding or uncertainty, a disorderly jumble, or being unclear in one's mind about something.