During this talk, Peter describes the categories of mind-conditioning functions called cetasikas that are always operating when the mind is free from dukkha, that is, unburdened from the distress and confusion caused by craving and clinging. The descriptions clarified the ways these cetasikas, particularly mindfulness, set aside the dysfunctional five hindrances.
Here are the notes prepared for this discussion, including a graphic that illustrates the dynamic interactions of the wholesome conditioners involved in the practice of vipassana: universal-wholesome-cetasikas
Next week’s discussion will focus on the “Beautiful Pairs” of cetasikas, that is the harmonious interactions between consciousness (citta) and cetasikas (Those conditioning functions that “belong to” the citta). These functions are cultivated through diligent practice of mindfulness of breathing meditation, promoting a flow of subjective experience that is remarkably productive of insight into the nature of experienced reality.
This talk continues the exploration of what Peter terms “self-state conflict”, with discussion of the characteristic symptoms of depression in the context of Buddhist concepts and practices. One of the primary causes of depression is what is called “intrusive negative rumination”; from the Buddhist perspective, this is understood as the manifestation of craving and clinging to a self-organization that is dysfunctional. Peter mentioned that this consumer culture creates “needs” that were unheard of in the Buddhist world until the 20th century, and that one cause of depression for this era is misconceiving a marketing generated ideal self as real and important. The application of mindfulness of breathing, noting distracting thoughts and impulses and refusing to feed them with attention will diminish the conditions that produce depression. These insights were related to Mindfulness Based Cognitive Therapy, which modern research suggests can prevent relapse back into depression, provided that the meditation practice is maintained on a daily basis.
During this talk, Peter describes how mindfulness meditation supports the development of “Emotional Intelligence”, which is the title of a book written by Daniel Goleman. Emotional intelligence provides internal resources such as self-awareness, self-regulation, self-motivation and empathy to foster social competency.
During this talk, Peter reviewed the extensive research literature that supports contemporary understanding of self-organizing functions. Prior to this era, Buddhist concepts were derived from culturally determined mythology, which is hard for contemporary Westerners to believe and make best use of for spiritual development.
Next week’s discussion will focus on how the practice of mindfulness of breathing and lovingkindness meditation practices effectively change the structures of the brain described in this talk, enhancing self-awareness, self-regulation and social harmony.
This discussion began with a quote from the Upaddha Sutta: “…Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life…” because the emphasis for this week focuses on the lojong commitments regarding interpersonal responsibility. Three commitments were described: “Don’t indulge in malicious speech or sarcasm”, “Revenge is not sweet, but toxic”, and “Don’t throw your pain at others”. These commitments were modified by Peter to be more applicable to contemporary relationships from a Buddhist perspective on Right Speech, Right Action and Right Livelihood.
After the explanation, participants offered their observations regarding how these principles bring benefit to relationships. Here are the notes prepared for this talk: RESPONSIBILITY IN RELATIONSHIPS
Next week’s regular meeting will occur on Thanksgiving Eve, so following the routine for at number of years, the discussion will be organized around the benefits of gratitude for daily living.
This talk focuses on the lojong commitment “Don’t Rely On Consistency”, which emphasizes how social norms put pressure on individuals to conform, even when such conformity violates the Buddhist principle of benevolent intention. One example would be the pressure to conform with materialistic drives regarding the upcoming holiday season–the perfect party, the perfect gift, etc. […]
This is the first of two discussions about the wholesome cetasikas, the mind conditioners that foster the process of awakening. The seven factors are confidence, mindfulness, wholesome conscience, fear of consequences (respect for karma), non-attachment, non-aversion (lovingkindness), and equanimity. Peter described the process of identifying and cultivating these factors as “feeding the angels”. During the […]