Infinite Smile: Recent Episodes
Infinite Smile
Michael discusses how it is that we can carry a practice that allows for us to "get there" in terms of waking up. Among the most necessary approaches to this process is to deconstruct the reality we live in from a personal perspective, at least. This is most easily done by exploring the 5 senses (sight, taste, touch, hearing, and feeling) followed by the 6th sense (Asian teaching points to thought on this sense). The 7th sense involves our sense of time (past and future), the 8th sense involves what we might call the Seer, or the Witness. Even this sense is followed, and held openly by another, 9th sense, although even calling this a "sense," misses the mark. Still, the Path is revealed as this approach unfolds.
Michael covers much of this and goes into greater detail on this topic in his book, Awake In This Life.
Michael discusses how it is that we can carry a practice that allows for us to “get there” in terms of waking up. Among the most necessary approaches to this process is to deconstruct the reality we live in from a personal perspective, at least. This is most easily done by exploring the 5 senses (sight, taste, touch, hearing, and feeling) followed by the 6th sense (Asian teaching points to thought on this sense). The 7th sense involves our sense of time (past and future), the 8th sense involves what we might call the Seer, or the Witness. Even this sense is followed, and held openly by another, 9th sense, although even calling this a “sense,” misses the mark. Still, the Path is revealed as this approach unfolds.
Michael covers much of this and goes into greater detail on this topic in his book, Awake In This Life.
This evening’s talk spans poetry, rock ‘n roll, awareness, friendship, and how we can meet our experiences during the Holiday season with care and purpose. In fact, Michael argues, “awareness itself, is gratitude.”
This evening's talk spans poetry, rock 'n roll, awareness, friendship, and how we can meet our experiences during the Holiday season with care and purpose. In fact, Michael argues, "awareness itself, is gratitude."
Among the most important aspects of spiritual work is our sense of community. It can inspire us and keep us focused on the needs of the moment. It can also remind us of how necessary it is to make friends with our fear, thus allowing for our actions to be sourced from an undivided sense of purpose.
Among the most important aspects of spiritual work is our sense of community. It can inspire us and keep us focused on the needs of the moment. It can also remind us of how necessary it is to make friends with our fear, thus allowing for our actions to be sourced from an undivided sense of purpose.
So often we find ourselves working to build things that we see as beneficial: a life, a relationship, a home, or even a philosophy that might work to offer us shelter from the chaos of contemporary living. In this talk, Michael offers us a chance to examine this process and consider an alternative. Recognizing what is always, already, in play can shed light on recognition as opposed to creation.
So often we find ourselves working to build things that we see as beneficial: a life, a relationship, a home, or even a philosophy that might work to offer us shelter from the chaos of contemporary living. In this talk, Michael offers us a chance to examine this process and consider an alternative. Recognizing what is always, already, in play can shed light on recognition as opposed to creation.
As the poet, Atticus points out, we are often very complicated beings. This shows up especially in relationships. While any relationship can be a challenge, our intimate relationships are especially good at helping us uncover our attachments. This is at once a challenge and a gift, in terms of spiritual practice. In this talk, Michael discusses relationships and how they offer us opportunities to integrate spiritual teaching.
As the poet, Atticus points out, we are often very complicated beings. This shows up especially in relationships. While any relationship can be a challenge, our intimate relationships are especially good at helping us uncover our attachments. This is at once a challenge and a gift, in terms of spiritual practice. In this talk, Michael discusses relationships and how they offer us opportunities to integrate spiritual teaching.
What is loss and where does the fear associated with it come from? What about anger? What is grief? How do we best cope with these general attributes of loss and the negativity that it inspires? This evening’s podcast goes to the heart of this very human experience.
What is loss and where does the fear associated with it come from? What about anger? What is grief? How do we best cope with these general attributes of loss and the negativity that it inspires? This evening's podcast goes to the heart of this very human experience.
It all happens here, in this very body. While it’s critical we not get lost in its desires, enlightenment doesn’t happen in any other place.
Alex Grey
It all happens here, in this very body. While it's critical we not get lost in its desires, enlightenment doesn't happen in any other place.
Alex Grey
So often we can feel closed off from ourselves, the world, and those around us. In this talk, Michael discusses another option that leads us on a decidedly different spiritual and psychological trajectory, even when situations are difficult.
So often we can feel closed off from ourselves, the world, and those around us. In this talk, Michael discusses another option that leads us on a decidedly different spiritual and psychological trajectory, even when situations are difficult.
It's all about relationships. Seriously. Everything is related, interdependently, to everything else. Enjoy the podcast of this talk.
It’s all about relationships. Seriously. Everything is related, interdependently, to everything else. Enjoy the podcast of this talk.
Topics such as dealing with negativity, difficult people, and situations that challenge us are covered in this talk.
Topics such as dealing with negativity, difficult people, and situations that challenge us are covered in this talk.
Enjoy this evening's talk on the integration of spirituality into real life experiences, including shopping and politics.
Enjoy this evening’s talk on the integration of spirituality into real life experiences, including shopping and politics.
This evening's talk covers a range of topics but centers around the idea that hopelessness offers us freedom. This is covered by Pema Chodron in her book, When Things Fall Apart.
This evening’s talk covers a range of topics but centers around the idea that hopelessness offers us freedom. This is covered by Pema Chodron in her book, When Things Fall Apart.
What happens when we really stop? Really. Stop. This question can guide us into an openness that may fundamentally alter our lives. Imagine life without the sniff & scurry, the shake, rattle & roll. Imagine a life where we get past our tendency to chase our own tails. Breaking our addiction to movement, that so many of us have, helps us get past suffering... which is at the core of the Buddha's teaching.
This evening’s discussion centers around Michael’s proposal that our identification with ideas, objects, feelings, our bodies, our histories and our perceived destinies will always block any kind of stable awakening.
In this evening’s talk, Michael describes the benefits of sangha as a shortcut to uncovering our pre-existing enlightened mind. He further goes into the ways that Awakening manifests in each of us as a series of qualities that show up as being at once conscious and, at the same time, spontaneous. In other words, this talk describes how qualities of flexibility, not knowing, questioning, simplicity, the recognition of what is always prior to mind and body, surrender, patience and discipline. Additional topics include, the fallacy of conflating Buddhism with New Age practices, and getting a sense of our internal freedom we often refer to as the Witness.
In this evening’s talk, Michael describes the benefits of sangha as a shortcut to uncovering our pre-existing enlightened mind. He further goes into the ways that Awakening manifests in each of us as a series of qualities that show up as being at once conscious and, at the same time, spontaneous. In other words, this talk describes how qualities of flexibility, not knowing, questioning, simplicity, the recognition of what is always prior to mind and body, surrender, patience and discipline. Additional topics include, the fallacy of conflating Buddhism with New Age practices, and getting a sense of our internal freedom we often refer to as the Witness.
In this evenings talk, Michael describes the benefits of sangha as a shortcut to uncovering our pre-existing enlightened mind. He further goes into the ways that Awakening manifests in each of us as a series of qualities that show up as being at once conscious and, at the same time, spontaneous. In other words, this talk describes how qualities of flexibility, not knowing, questioning, simplicity, the recognition of what is always prior to mind and body, surrender, patience and discipline. Additional topics include, the fallacy of conflating Buddhism with New Age practices, and getting a sense of our internal freedom we often refer to as the Witness.
In this evenings talk, Michael describes the benefits of sangha as a shortcut to uncovering our pre-existing enlightened mind. He further goes into the ways that Awakening manifests in each of us as a series of qualities that show up as being at once conscious and, at the same time, spontaneous. In other words, this talk describes how qualities of flexibility, not knowing, questioning, simplicity, the recognition of what is always prior to mind and body, surrender, patience and discipline. Additional topics include, the fallacy of conflating Buddhism with New Age practices, and getting a sense of our internal freedom we often refer to as the Witness.
In this mashup of two talks, Michael uses the phrase from Dogen Zenjis, Instruction to the Cook, where he suggests that each grain of rice be handled carefully, as if it were your own eyes. Treating our lives this way helps us awaken to the truth that any Tathagatha, or person who actually sees reality, can embody.
This embodiment is a gift. Something referred to hal in Arabic, or satori, in Zen is this very gift. But we must earn it. We do this by being open and available vessels that carry this teaching with greater potency the more we sit still.
This is how we care for our practice as if it were our own eyes.
In this mashup of two talks, Michael uses the phrase from Dogen Zenjis, Instruction to the Cook, where he suggests that each grain of rice be handled carefully, as if it were your own eyes. Treating our lives this way helps us awaken to the truth that any Tathagatha, or person who actually sees reality, can embody. This embodiment is a gift. Something referred to hal in Arabic, or satori, in Zen is this very gift. But we must earn it. We do this by being open and available vessels that carry this teaching with greater potency the more we sit still. This is how we care for our practice as if it were our own eyes.
What happens when we are in the midst of disagreement? This can apply to a marriage, a friendship, a community or (perhaps especially) a legislative debate or an election. The Buddha had some thoughts on this as noted in the famed Quarrel of Kosambi, where he offers some guidance. Engaging in the practice of right speech and right thought can do wonders, according to the teaching. The same applies to the ways in which we deal with our own practice. There are several blocks, by the way, that inhibit the openings that meditation can offer each of us as practitioners.
What happens when we are in the midst of disagreement? This can apply to a marriage, a friendship, a community or (perhaps especially) a legislative debate or an election. The Buddha had some thoughts on this as noted in the famed Quarrel of Kosambi, where he offers some guidance. Engaging in the practice of right speech and right thought can do wonders, according to the teaching. The same applies to the ways in which we deal with our own practice. There are several blocks, by the way, that inhibit the openings that meditation can offer each of us as practitioners.
Michael asks the audience in this week’s talk, what it is they think that enlightenment will bring them. He then goes forward to suggest that enlightenment will bring nothing to our experience that we don’t already have. But its realization can fundamentally alter the course of our lives.
Weaving this in to the beauty and the stresses of the holidays the Dharma talk centers around how it is that we can offer up, as Yunmen suggests, an “appropriate response” in the midst of it all.
Michael asks the audience in this week's talk, what it is they think that enlightenment will bring them. He then goes forward to suggest that enlightenment will bring nothing to our experience that we don't already have. But its realization can fundamentally alter the course of our lives.
Weaving this in to the beauty and the stresses of the holidays the Dharma talk centers around how it is that we can offer up, as Yunmen suggests, an "appropriate response" in the midst of it all.
While several of Michael's students have gone through the trials and tribulations of going through the shuso ceremony, where students offer up (among other things) their first Dharma talk, David Fitzgerald was the first to have his inaugural talk to the community recorded. An artist, a father, a retired informational technologist, a poet (as you'll soon hear) and an all-around great guy, David's talk is a reflection of deep wisdom and timeless beauty.
Cheers and nice work, David.
While several of Michael’s students have gone through the trials and tribulations of going through the shuso ceremony, where students offer up (among other things) their first Dharma talk, David Fitzgerald was the first to have his inaugural talk to the community recorded. An artist, a father, a retired informational technologist, a poet (as you’ll soon hear) and an all-around great guy, David’s talk is a reflection of deep wisdom and timeless beauty.
Cheers and nice work, David.
So what is it that gets in the way of Awakening? If we are already Awake, why don’t we feel it?
According to Michael, wisdom traditions seem to offer up some suggestions. Among the most important pointer is stillness itself. Without stillness there can be no authentic awakening. Period.
This simple fact, according to Michael, points us, at least in Buddhist terms, toward the 4th Turning of the Wheel. In his talk he references Ken Wilber’s recording titled, The Five Reasons You’re Not Enlightened, where the the simple question, “If it’s all Spirit then why am I not Awake”, is addressed. Each of the turnings of the Wheel of Dharma is briefly addressed in Michael’s talk. Put simply, we miss the Great Perfection because we’re so busy clinging.
So what is it that gets in the way of Awakening? If we are already Awake, why don't we feel it? According to Michael, wisdom traditions seem to offer up some suggestions. Among the most important pointer is stillness itself. Without stillness there can be no authentic awakening. Period.
This simple fact, according to Michael, points us, at least in Buddhist terms, toward the 4th Turning of the Wheel. In his talk he references Ken Wilber's recording titled, The Five Reasons You're Not Enlightened, where the the simple question, "If it's all Spirit then why am I not Awake", is addressed. Each of the turnings of the Wheel of Dharma is briefly addressed in Michael's talk. Put simply, we miss the Great Perfection because we're so busy clinging.
If we're willing to follow our fear and our negativity with our whole being, according to Michael, we are offered an opportunity to awaken. The loosening of our individual consciousness into a universal awareness is the byproduct of an authentic meditation practice that helps us face these fears and negativity with grace. Watching the bondage inherent in our individual consciousness, he continues, allows for the Freedom of universal awareness to open through us. Practicing this "watching" supports the development a virtuosity for each of us no matter what we might be facing. In the face of all threat, all danger, all stories we find that there is an invitation to evolve past what has always held us back from realizing what is forever beyond anything we see as limiting.
If we’re willing to follow our fear and our negativity with our whole being, according to Michael, we are offered an opportunity to awaken. The loosening of our individual consciousness into a universal awareness is the byproduct of an authentic meditation practice that helps us face these fears and negativity with grace. Watching the bondage inherent in our individual consciousness, he continues, allows for the Freedom of universal awareness to open through us. Practicing this “watching” supports the development a virtuosity for each of us no matter what we might be facing. In the face of all threat, all danger, all stories we find that there is an invitation to evolve past what has always held us back from realizing what is forever beyond anything we see as limiting.
In this talk, Michael walks meditators through the rough stages of spiritual ascendancy. With practice, he shows, the egoic structures as their practice deepens. He goes on to suggest that the felt-sense of what's real is what we call, "love." Also, he talks about the spiritual journey, from his own writing, where he suggests that we have a chance to recognize that everything is an extension of who and what we think we are. We see, as he suggests that from the nondual perspective, we are extensions of all things that ever arise in our awareness. This witnessing awareness, rather than something that is a dissociative experience, is instead something that is profoundly integrated.
While in his talk he uses a whiteboard in his talk, all of it relates to the Infinite Smile Sangha logo.
In this talk, Michael walks meditators through the rough stages of spiritual ascendancy. With practice, he shows, the egoic structures as their practice deepens. He goes on to suggest that the felt-sense of what’s real is what we call, “love.” Also, he talks about the spiritual journey, from his own writing, where he suggests that we have a chance to recognize that everything is an extension of who and what we think we are. We see, as he suggests that from the nondual perspective, we are extensions of all things that ever arise in our awareness. This witnessing awareness, rather than something that is a dissociative experience, is instead something that is profoundly integrated.
While in his talk he uses a whiteboard in his talk, all of it relates to the Infinite Smile Sangha logo.
Spiritual practice becomes both broader and deeper the moment we can truly forgive. This includes forgiving others as well as forgiving ourselves. Typically our defenses work as attacks against perceived external threats, but it’s “the second arrow,” as Michael points out, that is released from our bow inward. What would our lives be like if we totally forgave ourselves. This would invariably lead to a deeper comfort in our own skin, where we uncoil upward and outward, releasing to the perpetual stillness that extends both beyond and through the ego.
At the same time that we open to the options afforded by forgiveness, it is critical, according to Michael, that we not mistake this deep surrender with “giving in.” Letting ourselves get hammered by others, or the world at large, only points to our attachment to confused stories that we tell ourselves about what it means to forgive. This apparent paradox, when seen through, allow us to move more freely in the world.
The Zen saying “Drinking this cup of green tea, I stop the war” offers us a chance to explore our own relationship with war. While it may sound passive and irresponsible on the surface, how we meet even the most basic activities internally, supports how we meet things, especially conflict, externally. So how do we meet war? Are we “anti-war” and, thus, at war with war? Or are we “pro-peace,” where we are not at war with war? This exploration is especially relevant in today’s world, where its population is touched so often, and so deeply, by armed conflict.
So what do you feel totally committed to supporting that isn’t about clinging? What would inspire you to freely serve? How can we meet the idea of war and defense in the 21st Century. How can we be compassionate and loving in this process no matter what?
The Zen saying "Drinking this cup of green tea, I stop the war" offers us a chance to explore our own relationship with war. While it may sound passive and irresponsible on the surface, how we meet even the most basic activities internally, supports how we meet things, especially conflict, externally. So how do we meet war? Are we "anti-war" and, thus, at war with war? Or are we "pro-peace," where we are not at war with war? This exploration is especially relevant in today's world, where its population is touched so often, and so deeply, by armed conflict.
So what do you feel totally committed to supporting that isn't about clinging? What would inspire you to freely serve? How can we meet the idea of war and defense in the 21st Century. How can we be compassionate and loving in this process no matter what?
“This deep, spiritual work,” according to Michael, “is ultimately, is about resolve.” In Stephen Batchelor’s, Buddhism Without Beliefs, this idea of committed, fearlessness is supported where he suggests that we continually take accurate stock of our lives and then live from this place of honesty with resolve. While these suggestions are simple, they are not necessarily easy. Accepting as Suzuki Roshi says, “Things as it is,” and then acting consciously from this recognition. Anything less sets us up for suffering. This suffering is caused the wars that we often subtly declare with things that are external. These declarations then fuel our own interior conflict. So what is our resolve? Rumi says, “Pain wil be born from that look cast inside yourself and this pain will make you go behind the veil.” While Rumi leaves it to us to see what’s behind the veil his words direct us into the direct experience of using our own dissatisfaction in order to heal the world. Doing so helps us lead embodied lives of fearlessness. If we truly want peace, This fearlessness is something to be cultivated. How do we do this? “Begin,” Michael says, “with sitting still since doing so that we may have the chance to be totally available to what’s needed. When we can engage the world from grace and ease, our entire life becomes a reflection of this perspective. This is how we change the world.
"This deep, spiritual work," according to Michael, "is ultimately, is about resolve." In Stephen Batchelor's, Buddhism Without Beliefs, this idea of committed, fearlessness is supported where he suggests that we continually take accurate stock of our lives and then live from this place of honesty with resolve. While these suggestions are simple, they are not necessarily easy. Accepting as Suzuki Roshi says, "Things as it is," and then acting consciously from this recognition. Anything less sets us up for suffering. This suffering is caused the wars that we often subtly declare with things that are external. These declarations then fuel our own interior conflict. So what is our resolve? Rumi says, "Pain wil be born from that look cast inside yourself and this pain will make you go behind the veil." While Rumi leaves it to us to see what's behind the veil his words direct us into the direct experience of using our own dissatisfaction in order to heal the world. Doing so helps us lead embodied lives of fearlessness. If we truly want peace, This fearlessness is something to be cultivated. How do we do this? "Begin," Michael says, "with sitting still since doing so that we may have the chance to be totally available to what's needed. When we can engage the world from grace and ease, our entire life becomes a reflection of this perspective. This is how we change the world.
Michael points out, in this talk, how we must be willing to let go of our old habits in order to develop new ones. As Joseph Campbell says, “We must be willing to get rid of the life we’ve planned, so as to have the life that is waiting for us. The old skin has to be shed before the new one can come.” With this in mind, the issue of love and it’s fire unfold in the Dharma talk. Do we have the strength, so to speak, to truly let go; to allow for the Universe to have its way through us? A practice of stillness puts this question squarely in front of us and allows for the light from love’s fire to shine through us.
Michael points out, in this talk, how we must be willing to let go of our old habits in order to develop new ones. As Joseph Campbell says, "We must be willing to get rid of the life we've planned, so as to have the life that is waiting for us. The old skin has to be shed before the new one can come." With this in mind, the issue of love and it's fire unfold in the Dharma talk. Do we have the strength, so to speak, to truly let go; to allow for the Universe to have its way through us? A practice of stillness puts this question squarely in front of us and allows for the light from love's fire to shine through us.
Whether we like to think about it or not, death is actually at our door all of the time. Is it possible to be at peace with this knowledge? Or, can this only happen if we’re in denial of death’s total offering? In this talk, Michael points out that it is imperative that we meet our life with radical honesty if we are to find peace, especially as it relates to death. Facing everything and avoiding nothing, and then relaxing in this “middle” space is the practice that offers us another path; one that leads us into the heart of an awakened life.
It's about meeting every experience without avoidance or greed. In this radical honesty fearlessness will always reign.
Whether you are a beginning meditator or a seasoned practitioner, fear can be a useful tool in this work. Practicing, for example, in the midst of our fear shows us a path toward a new perspective where we no longer end up getting paralyzed by fear but instead are inspired by it. This may sound counter-intuitive but when we get to know our fear intimately, we are offered the chance to see through it. In these moments of transparency, we begin to recognize the temporary nature of fear as well as all of the clinging that leads to it in the first place.
Whether you are a beginning meditator or a seasoned practitioner, fear can be a useful tool in this work. Practicing, for example, in the midst of our fear shows us a path toward a new perspective where we no longer end up getting paralyzed by fear but instead are inspired by it. This may sound counter-intuitive but when we get to know our fear intimately, we are offered the chance to see through it. In these moments of transparency, we begin to recognize the temporary nature of fear as well as all of the clinging that leads to it in the first place.
Michael works with The Book of Serenity's, Case #76 as a way of describing the path of attainment. He also weaves into this description an application of how people come together and separate in relationships. By using the phrase, "The moon sets, midnight going through the marketplace," he points toward the teaching that there is a peace underneath whatever tangle, or karma, that we might face. With this in mind, he then pushes forward into the realm of his own situation, where he and his wife are currently employing mindfulness in how they are working through their own separation. He speaks to this by reminding us that love is fearless and fear is loveless.
Michael works with The Book of Serenity‘s, Case #76 as a way of describing the path of attainment. He also weaves into this description an application of how people come together and separate in relationships. By using the phrase, “The moon sets, midnight going through the marketplace,” he points toward the teaching that there is a peace underneath whatever tangle, or karma, that we might face. With this in mind, he then pushes forward into the realm of his own situation, where he and his wife are currently employing mindfulness in how they are working through their own separation. He speaks to this by reminding us that love is fearless and fear is loveless.
In this evening's talk, Michael looks at the three components to truly letting go. He first begins with the aspiration for awakening. Secondly, he points to the appreciation of what we have been given in this life. Thirdly, he points to the need for there to be a resolve when it comes to practice itself. In this letting go, freedom, fearlessness and joy tend to arise of their own accord, even when situations might not be to our liking. Michael points to a deep unity that we can feel when we commit fully to walking the path. He suggests that this unity is the most fundamental sources of our felt sense of love and deep peace, and then asks how our lives might change if we knew that we had nothing to fear. The more there exists a recognition of this fearlessness and the more we see the permeability of the separation we typically feel between self and other. From this place we have an opportunity to deeply experience a congruence with living a life we've always wanted to live.
In this evening’s talk, Michael looks at the three components to truly letting go. He first begins with the aspiration for awakening. Secondly, he points to the appreciation of what we have been given in this life. Thirdly, he points to the need for there to be a resolve when it comes to practice itself. In this letting go, freedom, fearlessness and joy tend to arise of their own accord, even when situations might not be to our liking. Michael points to a deep unity that we can feel when we commit fully to walking the path. He suggests that this unity is the most fundamental sources of our felt sense of love and deep peace, and then asks how our lives might change if we knew that we had nothing to fear. The more there exists a recognition of this fearlessness and the more we see the permeability of the separation we typically feel between self and other. From this place we have an opportunity to deeply experience a congruence with living a life we’ve always wanted to live.
In this video, Michael discusses the idea of love as inspired by Paul's letter to Corinthians, Chapter 13. He then compares the Christian version of love to a decidedly Buddhist interpretation, drawing on the idea that love can be seen as a simple, felt sense of the Infinite.
Michael's inspiration for this talk came out of a visit to his childhood church and a discussion he had with his friend and minister of this organization.
In this video, Michael discusses the idea of love as inspired by Paul’s letter to Corinthians, Chapter 13. He then compares the Christian version of love to a decidedly Buddhist interpretation, drawing on the idea that love can be seen as a simple, felt sense of the Infinite.
Michael’s inspiration for this talk came out of a visit to his childhood church and a discussion he had with his friend and minister of this organization.
One of the things that Zen practice leaves out, according to Michael McAlister, is a more direct approach to uncovering the Witness. This simple awareness, is all there ever is, and in this talk, Michael uses a piece by Ken Wilber in order to point out this constant Witness as a way for deepening a practice. Following this part of the talk, Michael goes on to describe what can be expected as practice deepens and what meditators can expect as the process unfolds.
One of the things that Zen practice leaves out, according to Michael McAlister, is a more direct approach to uncovering the Witness. This simple awareness, is all there ever is, and in this talk, Michael uses a piece by Ken Wilber in order to point out this constant Witness as a way for deepening a practice. Following this part of the talk, Michael goes on to describe what can be expected as practice deepens and what meditators can expect as the process unfolds.
When we let ourselves truly recognize what lies beyond our preferences and our attachments, we begin to get a sense of how expansive we really are. This recognition can be an explosive experience that rattles us to our core, scaring us from continuing our practice. In this talk, Michael encourages us to stay the course, and as he points out in his book, Awake in This Life, letting the magnitude of what we are work its mystery through us. Doing so tends to break down all sorts of areas of identification not only in relation to our sense of self but also our sense of the tribes and the causes that we feel we feel connected to. Despite this questioning, however, we often find that we have a chance to bring a deeper consciousness into our “normal” world, thereby enabling an even deeper, even more profound participation in our lives.
When we let ourselves truly recognize what lies beyond our preferences and our attachments, we begin to get a sense of how expansive we really are. This recognition can be an explosive experience that rattles us to our core, scaring us from continuing our practice. In this talk, Michael encourages us to stay the course, and as he points out in his book, Awake in This Life, letting the magnitude of what we are work its mystery through us. Doing so tends to break down all sorts of areas of identification not only in relation to our sense of self but also our sense of the tribes and the causes that we feel we feel connected to. Despite this questioning, however, we often find that we have a chance to bring a deeper consciousness into our "normal" world, thereby enabling an even deeper, even more profound participation in our lives.
“There is only choice,” as Michael has pointed out. Even not choosing is a choice. Even in spontaneous expressions of joy or pain, we choose how we will relate to the ways in which we meet these experiences. When we open to the truth that all things are temporary, our choices begin to take on a different kind of quality; one in which we consciously begin to see that all of our choices either take us into the light of awakening or away from it.
With this in mind, Michael points out the ways in which we cling to the very things that prevent enlightenment. Past and future orientation, for example, in addition to preferences, will always point us in the direction of our attachments. These attachments end up defining the boundaries of our delusion. But the gift of these limitations are that each of them shows us what we need to get past in order to awaken to the Truth that lies beyond name and form.
"There is only choice," as Michael has pointed out. Even not choosing is a choice. Even in spontaneous expressions of joy or pain, we choose how we will relate to the ways in which we meet these experiences. When we open to the truth that all things are temporary, our choices begin to take on a different kind of quality; one in which we consciously begin to see that all of our choices either take us into the light of awakening or away from it.
With this in mind, Michael points out the ways in which we cling to the very things that prevent enlightenment. Past and future orientation, for example, in addition to preferences, will always point us in the direction of our attachments. These attachments end up defining the boundaries of our delusion. But the gift of these limitations are that each of them shows us what we need to get past in order to awaken to the Truth that lies beyond name and form.
In this evening's talk, Michael discusses the opportunity that each and every life event, no matter how great or how small, how wonderful or how dark, gives each of us the chance to awaken. He points to what is always prior to any experience and equates this "priority" to the teaching at the core of the Zen koan: What did your face look like before your parents were born. From here the talk points to our tendency to cling to all aspects of our mind: our memories, our convictions and our plans. Tending to our awareness of this clinging is precisely, according to Michael, what frees us from it.
In this evening’s talk, Michael discusses the opportunity that each and every life event, no matter how great or how small, how wonderful or how dark, gives each of us the chance to awaken. He points to what is always prior to any experience and equates this “priority” to the teaching at the core of the Zen koan: What did your face look like before your parents were born. From here the talk points to our tendency to cling to all aspects of our mind: our memories, our convictions and our plans. Tending to our awareness of this clinging is precisely, according to Michael, what frees us from it.
When we commit to directly knowing, as we say in Zen, our True Nature, we have to be willing to give everything up. Everything. Lingering attachments work to insulate us from a full exposure to this very life that we are leading, according to Michael in this evening's talk.
"When awakening happens," he says, "there is the realization that all form is experienced within the emptiness of the True Self... this is Buddha."
To what extent are we committed to uncovering this realization? Do we hedge our bets as we approach our spiritual path by clinging to whatever doubts or excuses we may have no matter how subtle they may be? These and other questions provide the structure and inspire the content of this Dharma talk.
When we commit to directly knowing, as we say in Zen, our True Nature, we have to be willing to give everything up. Everything. Lingering attachments work to insulate us from a full exposure to this very life that we are leading, according to Michael in this evening’s talk.
“When awakening happens,” he says, “there is the realization that all form is experienced within the emptiness of the True Self… this is Buddha.”
To what extent are we committed to uncovering this realization? Do we hedge our bets as we approach our spiritual path by clinging to whatever doubts or excuses we may have no matter how subtle they may be? These and other questions provide the structure and inspire the content of this Dharma talk.
In this talk, Michael addresses several issues; among them, how we often lose the view we've been offered by insight. He's written about this and calls it "The Rubber Band Effect," and suggests that we take pains to examine its source. Doing so helps us see not only how practice helps us develop a greater steadiness as we meet the world, but also our meditation helps to cultivate deepen our acceptance of what is actually happening in each moment.
He also addresses an article that was shared with him in which Joseph Goldstein offers a way for busy people to "turbocharge" their practice in nine minutes a day. While this isn't enough time to get at the roots of our delusion, both Michael and Joseph Goldstein agree that the exercises application can do wonders to deepen wherever we might be on the path.
In this talk, Michael addresses several issues; among them, how we often lose the view we’ve been offered by insight. He’s written about this and calls it “The Rubber Band Effect,” and suggests that we take pains to examine its source. Doing so helps us see not only how practice helps us develop a greater steadiness as we meet the world, but also our meditation helps to cultivate deepen our acceptance of what is actually happening in each moment.
He also addresses an article that was shared with him in which Joseph Goldstein offers a way for busy people to “turbocharge” their practice in nine minutes a day. While this isn’t enough time to get at the roots of our delusion, both Michael and Joseph Goldstein agree that the exercises application can do wonders to deepen wherever we might be on the path.
To begin with, all of us at Infinite Smile offer each of you well wishes as we begin the holiday season. We also are so thankful for all of your support and participation in this project of awakening. Recognizing our gratitude elevates our experience as human beings, so taking this time to appreciate all of the blessings each of us has seem appropriate. The fact that you listen and support us as a community makes a difference to many people.
With this in mind, we seem to be trained in this culture to always want more, or less, of things and experiences. We seemingly spend very little time appreciating what we have in the here and now. What’s more, the nondual teachings of “Emptiness” and how it appears to be an utter void to the mind, can be experienced as total fulfillment to our deepest sense of being. Michael approaches this evening’s talk with this paradox and offers up pointers on how to bring about the fullness of Emptiness in the midst of every single experience we might have.
To begin with, all of us at Infinite Smile offer each of you well wishes as we begin the holiday season. We also are so thankful for all of your support and participation in this project of awakening. Recognizing our gratitude elevates our experience as human beings, so taking this time to appreciate all of the blessings each of us has seem appropriate. The fact that you listen and support us as a community makes a difference to many people.
With this in mind, we seem to be trained in this culture to always want more, or less, of things and experiences. We seemingly spend very little time appreciating what we have in the here and now. What's more, the nondual teachings of "Emptiness" and how it appears to be an utter void to the mind, can be experienced as total fulfillment to our deepest sense of being. Michael approaches this evening's talk with this paradox and offers up pointers on how to bring about the fullness of Emptiness in the midst of every single experience we might have.
Regardless of our tradition, we can reduce our spiritual practice to its component pieces and find that Buddhism's Four Noble Truths offers us a path toward freedom.
We first recognize our anguish, we then see it's cause as our clinging, we then realize a freedom from our clinging is possible and finally we see that there is a teaching that helps support a stabilization of this realization of freedom.
Regardless of our tradition, we can reduce our spiritual practice to its component pieces and find that Buddhism’s Four Noble Truths offers us a path toward freedom.
We first recognize our anguish, we then see it’s cause as our clinging, we then realize a freedom from our clinging is possible and finally we see that there is a teaching that helps support a stabilization of this realization of freedom.
Michael begins this talk with the following quotation from Rilke’s Duino Elegies:
For beauty is nothing but the beginning of terror
which we are barely able to endure, and it amazes us so,
because it serenely disdains to destroy us.
This sets up his talk by making the point that it’s in our desire to categorize and compartmentalize experience that we defile what’s being offered. He goes on to say that “if we don’t mess with suffering we free ourselves from suffering’s mess.” While this may sound counterintuitive, it is the path offered to each of us as our meditation practice deepens.
Gaining a sense of safety is usually what attracts us to practice. We seek an escape from what our reality is offering and initially meditative work can offer us refuge. But at some point, what initially appeared to us as a refuge begins to reveal itself as something entirely different. As our practice deepens and our individual consciousness is loosened on universal awareness, we begin to see that all manner of negativity and resistance begins to arise the more exposed we feel. This is precisely what meditation is designed to do: force a deepening realization that we can not get any closer to Spirit than we already are. Facing this beauty and then accepting all of its implications allows for Rilke’s point to settle within our hearts, thereby offering us up as continual expressions of love.
Michael begins this talk with the following quotation from Rilke's Duino Elegies: For beauty is nothing but the beginning of terror which we are barely able to endure, and it amazes us so, because it serenely disdains to destroy us. This sets up his talk by making the point that it's in our desire to categorize and compartmentalize experience that we defile what's being offered. He goes on to say that "if we don't mess with suffering we free ourselves from suffering's mess." While this may sound counterintuitive, it is the path offered to each of us as our meditation practice deepens.
Gaining a sense of safety is usually what attracts us to practice. We seek an escape from what our reality is offering and initially meditative work can offer us refuge. But at some point, what initially appeared to us as a refuge begins to reveal itself as something entirely different. As our practice deepens and our individual consciousness is loosened on universal awareness, we begin to see that all manner of negativity and resistance begins to arise the more exposed we feel. This is precisely what meditation is designed to do: force a deepening realization that we can not get any closer to Spirit than we already are. Facing this beauty and then accepting all of its implications allows for Rilke's point to settle within our hearts, thereby offering us up as continual expressions of love.
In this talk, Michael speaks about how the One Precept of "Doing No Harm" can actualize the potential of awakening in any situation. Along these lines, Michael openly shares how he and his wife have separated so that their marriage might be exposed to a more powerful expanse of clarity. He relates this shared decision to the One Precept and how both he and his wife wanted to make sure that the resistance patterns that arose out of their ten-year relationship didn't adversely affect their kids. The process of difficulty and illumination continues, as he says.
As the talk progresses, Michael elaborates on Zen's Grave Precepts: Not killing, not lying, not misusing sexuality, not lying, not abusing intoxicants, not criticizing others, not being arrogant, not being greedy, not harboring anger and not diminishing the Triple Treasure (Buddha, Dharma and Sangha). By doing so, he points out how we can examine our own tendencies toward harming ourselves and others in very subtle ways. Making amends if we have gotten off track, it is suggested, can be a powerful antidote to suffering as long as we don't attach to an outcome.
In this talk, Michael speaks about how the One Precept of “Doing No Harm” can actualize the potential of awakening in any situation. Along these lines, Michael openly shares how he and his wife have separated so that their marriage might be exposed to a more powerful expanse of clarity. He relates this shared decision to the One Precept and how both he and his wife wanted to make sure that the resistance patterns that arose out of their ten-year relationship didn’t adversely affect their kids. The process of difficulty and illumination continues, as he says.
As the talk progresses, Michael elaborates on Zen’s Grave Precepts: Not killing, not lying, not misusing sexuality, not lying, not abusing intoxicants, not criticizing others, not being arrogant, not being greedy, not harboring anger and not diminishing the Triple Treasure (Buddha, Dharma and Sangha). By doing so, he points out how we can examine our own tendencies toward harming ourselves and others in very subtle ways. Making amends if we have gotten off track, it is suggested, can be a powerful antidote to suffering as long as we don’t attach to an outcome.
Actively meeting inspiration through poetry can make a huge difference as we move through the world. The same applies to uncovering the things that crack us up. Laughter matters since it is a celebration of the unexpected and defines an unattached space that we can enjoy if we're available to it. Similarly, being available to love changes us in that it allows for a felt sense of the Absolute.
This felt sense of the Absolute leads us onto the path of an expanding consciousness that can be mapped. Michael starts the discussion by pointing out gross level awareness, then moves on to the subtle level, the causal level and then into what can be referred to as nondual Suchness. As a side, he also notes that the causal Witness is also referred to turiya while nondual Suchness is termed turiyatita in Hinduism. From here Michael suggests that our practice can become unbalanced when we become more interested in "becoming" than simply "being." When we stabilize ourselves in simply Being, he suggests, the Becoming takes care of itself, with a little help. But the opposite is not necessarily true. This aspect of Michael's teaching flies in the face of some other contemporary teachers' work.
Actively meeting inspiration through poetry can make a huge difference as we move through the world. The same applies to uncovering the things that crack us up. Laughter matters since it is a celebration of the unexpected and defines an unattached space that we can enjoy if we’re available to it. Similarly, being available to love changes us in that it allows for a felt sense of the Absolute.
This felt sense of the Absolute leads us onto the path of an expanding consciousness that can be mapped. Michael starts the discussion by pointing out gross level awareness, then moves on to the subtle level, the causal level and then into what can be referred to as nondual Suchness. As a side, he also notes that the causal Witness is also referred to turiya while nondual Suchness is termed turiyatita in Hinduism. From here Michael suggests that our practice can become unbalanced when we become more interested in “becoming” than simply “being.” When we stabilize ourselves in simply Being, he suggests, the Becoming takes care of itself, with a little help. But the opposite is not necessarily true. This aspect of Michael’s teaching flies in the face of some other contemporary teachers’ work.
Click here or on the title in order to listen to Michael’s talk.
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How can we ever become truly intimate with our emotional and physical pain? Or, in Buddhist terms, how can we welcome Mara?
In tonight’s talk Michael suggests that our pain is often a better guide along the Path than pleasure. Countless sages have spoken to this but Michael uses the words of Thomas Merton and Rumi to point out this aspect of our work where “all the buddhas are practicing.” Questions and comments deal with the issue of constant physical pain; facing our emotional pain with the same intense awareness as we might with our physical pain; and recognizing that when we come close to actual death we are offered a teaching.
Click here or on the title in order to listen to Michael's talk.
To subscribe to this podcast, paste this address directly into a podcast aggregator. This will automatically download new discussions on a regular basis.
The easiest option is to download the new iTunes software and subscribe to this podcast from the Buddhist and/or Philosophy sections of the Religion & Spirituality list. ____
How can we ever become truly intimate with our emotional and physical pain? Or, in Buddhist terms, how can we welcome Mara?
In tonight's talk Michael suggests that our pain is often a better guide along the Path than pleasure. Countless sages have spoken to this but Michael uses the words of Thomas Merton and Rumi to point out this aspect of our work where "all the buddhas are practicing." Questions and comments deal with the issue of constant physical pain; facing our emotional pain with the same intense awareness as we might with our physical pain; and recognizing that when we come close to actual death we are offered a teaching.
There comes a point in our practice where we consciously let go of everything that has supported our work. It’s not that we reject or avoid anything but rather that we stop holding on to all that’s familiar. This is especially true when we let go of our personal stories of right and wrong; of who we are and who we aren’t; of who is with us and who is against us. Getting past all of this mind activity tends to open us in interesting ways. We begin to see that there is nothing to hold on to, but that there is also nothing holding us back from our personal and collective evolution. Our hearts and minds open, as do our bodies. Enlightenment, at this point, isn’t something we experience, but rather it experiences itself through us.
There comes a point in our practice where we consciously let go of everything that has supported our work. It's not that we reject or avoid anything but rather that we stop holding on to all that's familiar. This is especially true when we let go of our personal stories of right and wrong; of who we are and who we aren't; of who is with us and who is against us. Getting past all of this mind activity tends to open us in interesting ways. We begin to see that there is nothing to hold on to, but that there is also nothing holding us back from our personal and collective evolution. Our hearts and minds open, as do our bodies. Enlightenment, at this point, isn't something we experience, but rather it experiences itself through us.
When we can accept reality as it is, we can no longer find ourselves to be at war with it. There is nothing to resist, in other words, when we are no longer clinging to any expectation that things should turn out a certain way. When we can rest in this space, we open to our True Nature. When we can live from our True Nature, we find that we always have everything that we could possibly need with us all of the time.
This takes practice and discipline. It takes a fearlessness that allows for us to study our own suffering. This study shows us that whatever we cling to, we end up diminishing. Loosening our grip on things through our stillness practice, on the other hand, ends up enhancing not only our experience but also the lives of all those we come into contact with. Our lives can be led not from a place of vanity where we seek a continual aggrandizement of separate selfhood, but rather we can live from a deeply connected place where abundance flows to, through and from our being. Here is where all war ends and peace becomes expressed continually.
When we can accept reality as it is, we can no longer find ourselves to be at war with it. There is nothing to resist, in other words, when we are no longer clinging to any expectation that things should turn out a certain way. When we can rest in this space, we open to our True Nature. When we can live from our True Nature, we find that we always have everything that we could possibly need with us all of the time.
This takes practice and discipline. It takes a fearlessness that allows for us to study our own suffering. This study shows us that whatever we cling to, we end up diminishing. Loosening our grip on things through our stillness practice, on the other hand, ends up enhancing not only our experience but also the lives of all those we come into contact with. Our lives can be led not from a place of vanity where we seek a continual aggrandizement of separate selfhood, but rather we can live from a deeply connected place where abundance flows to, through and from our being. Here is where all war ends and peace becomes expressed continually.
We often begin our spiritual journey because we're at the end of our rope. We seek ways to avoid our discomfort. Unfortunately, when our practice centers itself around seeking we find that our progress along the path is continually blocked.
Authentic spiritual work helps us shift our perspective in radical ways, especially when it comes to seeking. Rather than our meditation helping us to develop the strength necessary to hang to our rope, so to speak, with greater efficiency, we find that our sitting practice helps us let go of the rope entirely. This isn't comfortable. But all awakened beings have developed a quiet peace around this letting go as they've dealt with their tendency to cling. Awakened beings see that seeking itself presupposes a loss of something. Awakened beings know that nothing has ever been missing.
As this process unfolds we begin to see that certain guideposts show up. First, we see that our practice unfolds as an expression of our identity. We look to become "good Buddhists" or "good Christians," rather than being Buddhas or Christs. This orientation is about safety and understanding and manifests as the surface of our personal consciousness. Second, we uncover varying degrees of resistance. It's here that we can begin to actually feel our preferences and attachments. This level of our awareness shows us the interior of our personal consciousness. Third, we begin to lose our need to understand, to gain anything, or avoid anything. There is a peace and an openness that arises out of a felt sense of being rather than a conceptual framework for uncovering some kind of gain.
Integrating all of this allows us to begin to reorient ourselves, and our living, from a place of release rather than from a place of certitude. Seeking ends here allowing us to rest as finders.
We often begin our spiritual journey because we’re at the end of our rope. We seek ways to avoid our discomfort. Unfortunately, when our practice centers itself around seeking we find that our progress along the path is continually blocked.
Authentic spiritual work helps us shift our perspective in radical ways, especially when it comes to seeking. Rather than our meditation helping us to develop the strength necessary to hang to our rope, so to speak, with greater efficiency, we find that our sitting practice helps us let go of the rope entirely. This isn’t comfortable. But all awakened beings have developed a quiet peace around this letting go as they’ve dealt with their tendency to cling. Awakened beings see that seeking itself presupposes a loss of something. Awakened beings know that nothing has ever been missing.
As this process unfolds we begin to see that certain guideposts show up. First, we see that our practice unfolds as an expression of our identity. We look to become “good Buddhists” or “good Christians,” rather than being Buddhas or Christs. This orientation is about safety and understanding and manifests as the surface of our personal consciousness. Second, we uncover varying degrees of resistance. It’s here that we can begin to actually feel our preferences and attachments. This level of our awareness shows us the interior of our personal consciousness. Third, we begin to lose our need to understand, to gain anything, or avoid anything. There is a peace and an openness that arises out of a felt sense of being rather than a conceptual framework for uncovering some kind of gain.
Integrating all of this allows us to begin to reorient ourselves, and our living, from a place of release rather than from a place of certitude. Seeking ends here allowing us to rest as finders.
Kanshi Sosan's work, The Mind of Absolute Trust, offers us some great guidance in relation to meeting our lives fully. Michael leads the sangha in a reading and brief interactive analysis of the text, pointing out how we might best integrate the meaning of the text within our day-to-day lives. "Learning to trust the Universe," Michael says, "means we can trust ourselves. In trusting ourselves, we can begin to trust others more fully."
Kanshi Sosan’s work, The Mind of Absolute Trust, offers us some great guidance in relation to meeting our lives fully. Michael leads the sangha in a reading and brief interactive analysis of the text, pointing out how we might best integrate the meaning of the text within our day-to-day lives. “Learning to trust the Universe,” Michael says, “means we can trust ourselves. In trusting ourselves, we can begin to trust others more fully.”
Consciously meeting the grace brought on by deep meditative work allows for us to develop a steadiness in our day-to-day lives. This doesn't mean that we won't experience discomfort and pain. In fact, when we let both our physical and emotional discomfort inform our lives, instead of defining them, we can begin to fearlessly welcome the change. Each bit of discomfort, in other words, is an invitation for each of us to shift toward greater depth.
With enough practice, this shift allows for us to stare at the Infinite with eyes that are infinitely informed.
Consciously meeting the grace brought on by deep meditative work allows for us to develop a steadiness in our day-to-day lives. This doesn’t mean that we won’t experience discomfort and pain. In fact, when we let both our physical and emotional discomfort inform our lives, instead of defining them, we can begin to fearlessly welcome the change. Each bit of discomfort, in other words, is an invitation for each of us to shift toward greater depth.
With enough practice, this shift allows for us to stare at the Infinite with eyes that are infinitely informed.
What happens when we realize that we can no longer live the way we have always lived? What happens when we stop our attempts at escape and instead face our lives fully, totally and completely? The answers to these questions are the foundations to a path that takes us deeper and deeper into the harder to reach places of the mind. This path of self-study has the potential of putting us into the heart of a divine flame that is at once glorious and painful. We begin to feel more of life as our many protective layers of behaviors and patterns are burned away. The mystery, as it turns out, is that the stuff we lose on the path to awakening is precisely what we no longer need.
Having said this, exposing ourselves to this fire is neither easy nor comfortable. Often we find that it’s increasingly difficult to participate with people that we’ve come to notice as impediments to our journey. While “moving on” is a natural part of the work, it should also be noted that this doesn’t necessarily mean that we must “move away.” Sometimes we can coexist with others that aren’t on the path, other times we can’t. In either circumstance we continually get to choose whether or not we want to move forward or not. The choice is always ours to make, but at some point we see that we truly can’t return to our old ways of being. Here is where we are reborn into a place of fearlessness. Here is where we evolve into something more conscious, more awake.
What happens when we realize that we can no longer live the way we have always lived? What happens when we stop our attempts at escape and instead face our lives fully, totally and completely? The answers to these questions are the foundations to a path that takes us deeper and deeper into the harder to reach places of the mind. This path of self-study has the potential of putting us into the heart of a divine flame that is at once glorious and painful. We begin to feel more of life as our many protective layers of behaviors and patterns are burned away. The mystery, as it turns out, is that the stuff we lose on the path to awakening is precisely what we no longer need.
Having said this, exposing ourselves to this fire is neither easy nor comfortable. Often we find that it's increasingly difficult to participate with people that we've come to notice as impediments to our journey. While "moving on" is a natural part of the work, it should also be noted that this doesn't necessarily mean that we must "move away." Sometimes we can coexist with others that aren't on the path, other times we can't. In either circumstance we continually get to choose whether or not we want to move forward or not. The choice is always ours to make, but at some point we see that we truly can't return to our old ways of being. Here is where we are reborn into a place of fearlessness. Here is where we evolve into something more conscious, more awake.
In this talk, Michael explores the inherent limitations that fear puts on each of us. At the beginning of the talk he asks how we might live if we knew we couldn’t fail. How might this alter our approach to life? Without the constant threat of failure, he argues, we would be able to approach life without fear. Living fearlessly, he continues, means that we are orienting our lives from love. Living in this way allows for us to embody the sacred teachings of many traditions.
In this talk, Michael explores the inherent limitations that fear puts on each of us. At the beginning of the talk he asks how we might live if we knew we couldn't fail. How might this alter our approach to life? Without the constant threat of failure, he argues, we would be able to approach life without fear. Living fearlessly, he continues, means that we are orienting our lives from love. Living in this way allows for us to embody the sacred teachings of many traditions.
The Buddhist tradition offers a system to be used as a path toward liberation from suffering. Of course it takes work and isn’t necessarily easy. But in this talk, Michael McAlister discusses how we can use the Eightfold Path, and even some derivations, to get us more deeply into the work. He uses a traditional Tibetan thanka, featured on the left, as a descriptor and also offers up pointers as any committed practitioner begins to work with each of the components of the path. He goes on to suggest that diligently working with the guidance offered by the Eightfold Path offers us a way to step off of samsara’s wheel, thus entering the open field of awakening.
The Buddhist tradition offers a system to be used as a path toward liberation from suffering. Of course it takes work and isn't necessarily easy. But in this talk, Michael McAlister discusses how we can use the Eightfold Path, and even some derivations, to get us more deeply into the work. He uses a traditional Tibetan thanka, featured on the left, as a descriptor and also offers up pointers as any committed practitioner begins to work with each of the components of the path. He goes on to suggest that diligently working with the guidance offered by the Eightfold Path offers us a way to step off of samsara's wheel, thus entering the open field of awakening.
This talk was originally aired in December of 2005.
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What about love? In this talk Michael suggests that Big Love has nothing to do with our understanding and craving of that rush that small love brings. In fact, he uses the words of Rumi to point out how what is really necessary for Big Love to inform all of our circumstances. The unfolding of Big Love and the ultimate surrender to it allows us to live from the roots of Being. Furthermore, the Four Horsemen of Relationship, as articulated by John Gottman, begin to lose traction upon the path of fear since Big Love is fearless. Questions and comments deal with the experience of Emptiness; the recognition of No Self as love; running away from Big Love; forgiveness and the power of sangha.
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Feel free to subscribe to this podcast on iTunes.
Click on the player below, in order to listen to Michael McAlister's talk.
This talk was originally aired in December of 2005.
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What about love? In this talk Michael suggests that Big Love has nothing to do with our understanding and craving of that rush that small love brings. In fact, he uses the words of Rumi to point out how what is really necessary for Big Love to inform all of our circumstances. The unfolding of Big Love and the ultimate surrender to it allows us to live from the roots of Being. Furthermore, the Four Horsemen of Relationship, as articulated by John Gottman, begin to lose traction upon the path of fear since Big Love is fearless. Questions and comments deal with the experience of Emptiness; the recognition of No Self as love; running away from Big Love; forgiveness and the power of sangha.
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Feel free to subscribe to this podcast on iTunes.
Click on the player below, in order to listen to Michael McAlister’s talk.
Do we have the courage to be truly ordinary? It’s a great question that helps us uncover whatever egoic attachments we might have about who we think we are and who we think we should be. Those individuals that can let go of these deep stories have an opportunity to share something deep and worthy: truth. This truth arises whenever we allow for our clinging to release, and this released style of living can’t be anything other than helpful to all those we might meet.
Topics in this evening’s talk include finding what is holy in our everyday experiences; learning to live in the gap that lies between the recognition of the One as well as the Many; and, how progress along the path can show up in unexpected ways.
Do we have the courage to be truly ordinary? It's a great question that helps us uncover whatever egoic attachments we might have about who we think we are and who we think we should be. Those individuals that can let go of these deep stories have an opportunity to share something deep and worthy: truth. This truth arises whenever we allow for our clinging to release, and this released style of living can't be anything other than helpful to all those we might meet.
Topics in this evening's talk include finding what is holy in our everyday experiences; learning to live in the gap that lies between the recognition of the One as well as the Many; and, how progress along the path can show up in unexpected ways.
We usually think of Karma in terms of "good" and "bad." And yet these cliches don't do much to serve up a deeper understanding of Karma's spiritual implications. In this talk, Michael touches on several topics that center around the human tendency to act and behave from a profound sense of separation. Action from this orientation, in Buddhist terms, generates Karma. With this in mind, Karma that we might consider good, would be activity that is spontaneously and deeply rooted in generosity. On the other hand, Karma that we might consider to be bad would be the kind of activity that springs from the self-serving drives of the ego.
So how might we straighten out the tangles offered by a lifetime of egoic activity? This is the very question that Michael begins to address in this talk.
We usually think of Karma in terms of “good” and “bad.” And yet these cliches don’t do much to serve up a deeper understanding of Karma’s spiritual implications. In this talk, Michael touches on several topics that center around the human tendency to act and behave from a profound sense of separation. Action from this orientation, in Buddhist terms, generates Karma. With this in mind, Karma that we might consider good, would be activity that is spontaneously and deeply rooted in generosity. On the other hand, Karma that we might consider to be bad would be the kind of activity that springs from the self-serving drives of the ego.
So how might we straighten out the tangles offered by a lifetime of egoic activity? This is the very question that Michael begins to address in this talk.
The ego maintains a state of inertia that tends to cloud our experience. So often we don’t even recognize that we give ourselves over to an inherently incomplete story rooted in separation and alienation. Michael points out that we are made up of Emptiness and what arises out of it and what dies back into it.
Once we see that we are infinite at our core, we can begin to see that this self we’ve always believed in is a partial reflection of what’s real; that we’re more that what we think we are; that we’re more than anything we might identify with. From this perspective we can see that we can’t take anything with us. Once we can open around this truth, we can stop resisting life and begin to live more fully as a conscious expression of freedom.
The ego maintains a state of inertia that tends to cloud our experience. So often we don't even recognize that we give ourselves over to an inherently incomplete story rooted in separation and alienation. Michael points out that we are made up of Emptiness and what arises out of it and what dies back into it.
Once we see that we are infinite at our core, we can begin to see that this self we've always believed in is a partial reflection of what's real; that we're more that what we think we are; that we're more than anything we might identify with. From this perspective we can see that we can't take anything with us. Once we can open around this truth, we can stop resisting life and begin to live more fully as a conscious expression of freedom.
This podcast features one of Michael's students, Gina Rocca, who offers an introductory talk prior to a previous sitting.
Gina's beautiful talk is then followed up by one of Michael's talks as well as Q & A.
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Michael addresses the enlightened message of several traditions and suggests that they begin to intertwine at some key places. Among these points is the notion of being good to each other and recognizing the power of surrendering to what is actually happening.
Issues like attachment, identification and vanity and the distortions are addressed. Instead of resisting our lives, meditation helps us take the "backward step" that helps us fall into awakening. Crushing heartbreak as well as bliss offer us a direct path into the heart of awakening. This is our path.
This podcast features one of Michael’s students, Gina Rocca, who offers an introductory talk prior to a previous sitting.
Gina’s beautiful talk is then followed up by one of Michael’s talks as well as Q & A.
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Michael addresses the enlightened message of several traditions and suggests that they begin to intertwine at some key places. Among these points is the notion of being good to each other and recognizing the power of surrendering to what is actually happening.
Issues like attachment, identification and vanity and the distortions are addressed. Instead of resisting our lives, meditation helps us take the “backward step” that helps us fall into awakening. Crushing heartbreak as well as bliss offer us a direct path into the heart of awakening. This is our path.
This podcast was originally posted May 16th, 2006.
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Subscribe to this podcast from the Buddhist and/or Philosophy sections of the Religion & Spirituality list. ____
What should we do about seduction as we walk the spiritual Path? Not just physical seduction, but intellectual, emotional, and even spiritual seduction. In tonight's talk, Michael suggests that seduction is the natural magnetism that shows us our attachments. Questions and comments deal with what to do after ego is exposed yet still is able to pull life's levers; the difference and sameness of "surrender" and "acceptance"; getting seduced by negativity as well as getting seduced by activity.
This podcast was originally posted May 16th, 2006.
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What should we do about seduction as we walk the spiritual Path? Not just physical seduction, but intellectual, emotional, and even spiritual seduction. In tonight’s talk, Michael suggests that seduction is the natural magnetism that shows us our attachments. Questions and comments deal with what to do after ego is exposed yet still is able to pull life’s levers; the difference and sameness of “surrender” and “acceptance”; getting seduced by negativity as well as getting seduced by activity.
People tend to arrive at spiritual work because of some type of dissatisfaction with their lives. It's the human tendency to try to distance ourselves from this discomfort and yet running from our pain never seems to alleviate it for very long.
Buddhist teaching suggests a different route that leads us not away from our pain and suffering but rather directs us through it. Meeting our dissatisfaction fully offers us an alternative view of whatever ailes us. This different view has the potential to shift our perspective in powerful ways.
Stepping into this new perspective is like stepping onto a surfboard for the first time. As many know, being able to surf well takes practice. But knowing that the waves of pain will always be there can motivate us to learn this time-honored spiritual skill. Once learned, practitioners find that while pain may arise in life, it no longer sticks as it once may have. Deep longings supported by certitude and psychological story-telling begin to lose their grip on us as we grow past them. Our relationships change because we change internally; no longer running away from any wave but rather learning how to become better at negotiating our acceptance of every wave's offering.
People tend to arrive at spiritual work because of some type of dissatisfaction with their lives. It’s the human tendency to try to distance ourselves from this discomfort and yet running from our pain never seems to alleviate it for very long.
Buddhist teaching suggests a different route that leads us not away from our pain and suffering but rather directs us through it. Meeting our dissatisfaction fully offers us an alternative view of whatever ailes us. This different view has the potential to shift our perspective in powerful ways.
Stepping into this new perspective is like stepping onto a surfboard for the first time. As many know, being able to surf well takes practice. But knowing that the waves of pain will always be there can motivate us to learn this time-honored spiritual skill. Once learned, practitioners find that while pain may arise in life, it no longer sticks as it once may have. Deep longings supported by certitude and psychological story-telling begin to lose their grip on us as we grow past them. Our relationships change because we change internally; no longer running away from any wave but rather learning how to become better at negotiating our acceptance of every wave’s offering.
Recognizing that all things are truly impermanent can be terrifying. So much of our time in life is devoted to keeping this fundamental reality from creeping into our awareness that we often miss the behaviors that lead us away from the very awakening we claim to want. Once we actually shut up, sit still and actually stop, we find that all sorts of opportunities open up to us. Among the most important realizations is that in our deepest awareness we see that there is no place to hide. Seeing through our habitual patterning renders them impotent and obsolete in the face of what’s really going on. As scary as this can be initially, our practice shows us that it’s also freeing in that we are afforded an opportunity to meet our lives in utterly different ways. After the initial shock of reevaluation and adjustment, this new path of ever-deepening consciousness is usually recognized as an invitation that directs us home. Should we choose to accept the invitation, we are welcomed back into the heart of what we’ve always known to be true.
With this in mind we can begin to meet each and every experience that arises as an opportunity to awaken. Even in the midst of great emotional or physical pain, we see that we are being invited to go deeper. We see that at the center of all darkness an eternal light burns for us, calling us back to our original home. This light is expressed eternally through us, but it’s not usually noticed let alone consciously integrated in our experience.
Meditation, good teaching and good teachers support this profound gift and help it to be realized. Our stillness supports a recognition that we are constantly being asked to return homeward to a heart and mind that are infinite in dimension and scope. Following this path with full commitment helps us and those around us to see that this invitation home is an invitation for each of us to step consciously into an eternal grace.
Recognizing that all things are truly impermanent can be terrifying. So much of our time in life is devoted to keeping this fundamental reality from creeping into our awareness that we often miss the behaviors that lead us away from the very awakening we claim to want. Once we actually shut up, sit still and actually stop, we find that all sorts of opportunities open up to us. Among the most important realizations is that in our deepest awareness we see that there is no place to hide. Seeing through our habitual patterning renders them impotent and obsolete in the face of what's really going on. As scary as this can be initially, our practice shows us that it's also freeing in that we are afforded an opportunity to meet our lives in utterly different ways. After the initial shock of reevaluation and adjustment, this new path of ever-deepening consciousness is usually recognized as an invitation that directs us home. Should we choose to accept the invitation, we are welcomed back into the heart of what we've always known to be true.
With this in mind we can begin to meet each and every experience that arises as an opportunity to awaken. Even in the midst of great emotional or physical pain, we see that we are being invited to go deeper. We see that at the center of all darkness an eternal light burns for us, calling us back to our original home. This light is expressed eternally through us, but it's not usually noticed let alone consciously integrated in our experience.
Meditation, good teaching and good teachers support this profound gift and help it to be realized. Our stillness supports a recognition that we are constantly being asked to return homeward to a heart and mind that are infinite in dimension and scope. Following this path with full commitment helps us and those around us to see that this invitation home is an invitation for each of us to step consciously into an eternal grace.
Our work, as practitioners, ultimately centers itself around our ability to shift our perspective from what is contracted to that which is utterly expansive. Once we see this new, more comprehensive view, our work evolves toward integrating this new vision with our old perspective. This dance back and forth becomes a way of living that incorporates a commitment to benefitting all beings.
Sitting still regularly supports this realization. As it’s incorporated, it naturally, and spontaneously, begins to loosen whatever it is that might be binding us. This opening allows for us to hold both the manifest with the Unmanifest all at once as we live in the world. From here we can then, all at once, begin to support a conscious coexistence of separation and unity; conventional reality and Ultimate reality; the ego and what’s forever beyond the ego; what’s playing on the stage of mind with what’s in the audience; the many and the one.
Michael describes how this process takes on certain characteristics over time, offering us a simple map of experience and development. We begin with a sense of pleasure, which offers us refuge from what threatens our egos. Over time, this gives way to an eventual resistance to what is going on. The ego sees that meditation actually prevents us from hiding and therefore, at the most primal level, we see that there’s no hiding. If we can stick with our practice at this point, we have the opportunity to open to what is without flinching. This stage of openness supports realization and a deep peace. Finally, integrating this peace, this Big Self awareness, into the habitual moves of our small self allows for us to become an embodied blessing that can truly serve all things.
Our work, as practitioners, ultimately centers itself around our ability to shift our perspective from what is contracted to that which is utterly expansive. Once we see this new, more comprehensive view, our work evolves toward integrating this new vision with our old perspective. This dance back and forth becomes a way of living that incorporates a commitment to benefitting all beings.
Sitting still regularly supports this realization. As it's incorporated, it naturally, and spontaneously, begins to loosen whatever it is that might be binding us. This opening allows for us to hold both the manifest with the Unmanifest all at once as we live in the world. From here we can then, all at once, begin to support a conscious coexistence of separation and unity; conventional reality and Ultimate reality; the ego and what's forever beyond the ego; what's playing on the stage of mind with what's in the audience; the many and the one.
Michael describes how this process takes on certain characteristics over time, offering us a simple map of experience and development. We begin with a sense of pleasure, which offers us refuge from what threatens our egos. Over time, this gives way to an eventual resistance to what is going on. The ego sees that meditation actually prevents us from hiding and therefore, at the most primal level, we see that there's no hiding. If we can stick with our practice at this point, we have the opportunity to open to what is without flinching. This stage of openness supports realization and a deep peace. Finally, integrating this peace, this Big Self awareness, into the habitual moves of our small self allows for us to become an embodied blessing that can truly serve all things.
Once we come to terms with the fact that nothing lasts, even the idea of clinging begins to lose its gravitational pull. Cultivating this opening has been taught in several traditions, with Eihei Dogen's, "Eight Awakenings of Great Beings," offering Zen students an excellent guide for achieving this goal.
Looking closely at the Eight Awakenings, we see how this process shows us how our desires don't need to overtake us. We also start to see that we can recognize how much is enough in any situation. We also begin to recognize and appreciate serenity and solitude. Seeing the importance of diligence as we cultivate depth also works in our favor. Mindfulness becomes a key in process as does the practice of meditation. The nourishment of wisdom as we live and refraining from engaging in hollow discussions round out Dogen's recommendations for how to live the very Freedom we most seek.
Living as a conscious integration of these steps allows for us to embody peace and an awakened perspective.
Once we come to terms with the fact that nothing lasts, even the idea of clinging begins to lose its gravitational pull. Cultivating this opening has been taught in several traditions, with Eihei Dogen’s, “Eight Awakenings of Great Beings,” offering Zen students an excellent guide for achieving this goal.
Looking closely at the Eight Awakenings, we see how this process shows us how our desires don’t need to overtake us. We also start to see that we can recognize how much is enough in any situation. We also begin to recognize and appreciate serenity and solitude. Seeing the importance of diligence as we cultivate depth also works in our favor. Mindfulness becomes a key in process as does the practice of meditation. The nourishment of wisdom as we live and refraining from engaging in hollow discussions round out Dogen’s recommendations for how to live the very Freedom we most seek.
Living as a conscious integration of these steps allows for us to embody peace and an awakened perspective.
Rumi says, "When the water gets caught in habitual whirlpools, dig a way out through the bottom to the ocean." How many habitual behaviors and thought patterns diminish our experience? Looking carefully at the answer to this question helps us uncover what blocks our awakening. Really digging our way out, however, begins to show rewards as our meditation practice becomes a deeper reflection of our commitment to living an undivided life. And this undivided life involves, as much as anything, making friends with our demons as well as our hidden gifts.
As we make friends with the shadow elements of our internal landscape, we have the opportunity to integrate them into a more whole, a more complete self. Here we begin to consciously meet up with our source, which allows for us to not only begin to sense what is sacred within us but also what is sacred in others. We also begin to see that instead of acting to fill what we perceive as a hole in our hearts by looking outward, we begin to fearlessly look more deeply inward and recognize that we are actually whole. From here we practice looking at all parts of our being, especially the stuff we hate about ourselves, without judgement. The same thing can happen with the parts of ourselves that we wish we had at our disposal. For instance, we project both ugliness and greatness on others when in fact we couldn't do this unless we can see these projections unconsciously coming from the deep wells within our own beings. When we stop pushing aside the shadow and the light we are afforded an amazing opportunity to bloom, like a lotus, continually.
Rumi says, “When the water gets caught in habitual whirlpools, dig a way out through the bottom to the ocean.” How many habitual behaviors and thought patterns diminish our experience? Looking carefully at the answer to this question helps us uncover what blocks our awakening. Really digging our way out, however, begins to show rewards as our meditation practice becomes a deeper reflection of our commitment to living an undivided life. And this undivided life involves, as much as anything, making friends with our demons as well as our hidden gifts.
As we make friends with the shadow elements of our internal landscape, we have the opportunity to integrate them into a more whole, a more complete self. Here we begin to consciously meet up with our source, which allows for us to not only begin to sense what is sacred within us but also what is sacred in others. We also begin to see that instead of acting to fill what we perceive as a hole in our hearts by looking outward, we begin to fearlessly look more deeply inward and recognize that we are actually whole. From here we practice looking at all parts of our being, especially the stuff we hate about ourselves, without judgement. The same thing can happen with the parts of ourselves that we wish we had at our disposal. For instance, we project both ugliness and greatness on others when in fact we couldn’t do this unless we can see these projections unconsciously coming from the deep wells within our own beings. When we stop pushing aside the shadow and the light we are afforded an amazing opportunity to bloom, like a lotus, continually.
For the ego, misery is a far better choice than the Mystery, especially when it comes to relationships. Centering our entire being in the heart of our experience as a Witnessing awareness helps change this orientation and has the potential to end the cycle of our suffering.
How’s it done? The minute our lives are no longer bound by grasping, we can consciously and spontaneously become radiant expressions of the Infinite. In our bodies this feels like peace and ease. Integrating this peace into this moment in time helps us rewrite the stories of our past and also sets us up for glorious future opportunities. Seeing through the distortions that come from our clinging to our past take us from blame into forgiveness. Seeing through the distortions that come from our clinging to future goals takes us from closure into openness. Merging both forgiveness and openness allows for us to live in awakened ways, thus supporting a conscious and continuous apprehension of the very mystery we’ve always avoided.
Bringing this kind of presence into our love lives shows us how to be in relationship without grasping which invariably yields an awakening to a deeper kind of love.
For the ego, misery is a far better choice than the Mystery, especially when it comes to relationships. Centering our entire being in the heart of our experience as a Witnessing awareness helps change this orientation and has the potential to end the cycle of our suffering.
How's it done? The minute our lives are no longer bound by grasping, we can consciously and spontaneously become radiant expressions of the Infinite. In our bodies this feels like peace and ease. Integrating this peace into this moment in time helps us rewrite the stories of our past and also sets us up for glorious future opportunities. Seeing through the distortions that come from our clinging to our past take us from blame into forgiveness. Seeing through the distortions that come from our clinging to future goals takes us from closure into openness. Merging both forgiveness and openness allows for us to live in awakened ways, thus supporting a conscious and continuous apprehension of the very mystery we've always avoided.
Bringing this kind of presence into our love lives shows us how to be in relationship without grasping which invariably yields an awakening to a deeper kind of love.
As spiritual practitioners we can often misplace our awareness, focussing too heavily on one or another aspect of being. We may overcompensate both intention and awareness in subtle ways, giving too much of our attention, for example, to our thinking or we can go the other way, giving too much attention to what we are feeling. But by balancing these two directional aspects of our awareness we naturally embody the very awakening that we hope to realize.
Depending on your preferred translation, the Buddha says, “In this fathom-long body and mind you’ll find the entirety of the Dharma.” Assuming that the Buddha was on to something, this is great news. We have all we need, right here, right now, in this body and mind, for awakening. But in order to uncover this gift, very often we need to give a little extra attention to what’s going on within our bodies as opposed to getting habitually lost within our minds. Meditators often fall into this trap of studying their minds without dropping more deeply into their bodies. But by practicing a simple “checking in” with our feelings and evaluating their various textures, their density and their heat, among other qualities, helps us refine our sense of our internal landscape. Doing this helps not only familiarize us with our inherent majesty, but it helps us reclaim our bodies in powerful, and often beautiful ways, that we then get to share with the world.
As spiritual practitioners we can often misplace our awareness, focussing too heavily on one or another aspect of being. We may overcompensate both intention and awareness in subtle ways, giving too much of our attention, for example, to our thinking or we can go the other way, giving too much attention to what we are feeling. But by balancing these two directional aspects of our awareness we naturally embody the very awakening that we hope to realize.
Depending on your preferred translation, the Buddha says, "In this fathom-long body and mind you'll find the entirety of the Dharma." Assuming that the Buddha was on to something, this is great news. We have all we need, right here, right now, in this body and mind, for awakening. But in order to uncover this gift, very often we need to give a little extra attention to what's going on within our bodies as opposed to getting habitually lost within our minds. Meditators often fall into this trap of studying their minds without dropping more deeply into their bodies. But by practicing a simple "checking in" with our feelings and evaluating their various textures, their density and their heat, among other qualities, helps us refine our sense of our internal landscape. Doing this helps not only familiarize us with our inherent majesty, but it helps us reclaim our bodies in powerful, and often beautiful ways, that we then get to share with the world.
In this evenings talk, Michael walks us through how we can allow for peace and freedom to burst through us. This powerful and natural shine permeates and has the opportunity to be shared among all of us as soon as we stop avoiding our lives and begin a disciplined meditation practice. Once we do we become a conscious expression of something beautiful and magnetic. We start seeing darkness as a beautiful offering for each of us to go deeper and fearlessly meet our lives. This offers us a chance to truly live well.
Our invitation is to explore our seeking and, in the process, begin finding peace. Uncovering the peace we all have at our core releases us from our craving, our addictions, and our compulsions, by helping us to see through them. "It's not," as Michael says, "that the craving no longer exists, but our relationship to it changes so radically through committed practice that it's no longer an affliction. Rather it's seen as something that arises and ceases, like everything else." This realization offers a place of love and light where we come home to Oneness and we set ourselves up for the Divine Disaster of awakening.
In this evenings talk, Michael walks us through how we can allow for peace and freedom to burst through us. This powerful and natural shine permeates and has the opportunity to be shared among all of us as soon as we stop avoiding our lives and begin a disciplined meditation practice. Once we do we become a conscious expression of something beautiful and magnetic. We start seeing darkness as a beautiful offering for each of us to go deeper and fearlessly meet our lives. This offers us a chance to truly live well.
Our invitation is to explore our seeking and, in the process, begin finding peace. Uncovering the peace we all have at our core releases us from our craving, our addictions, and our compulsions, by helping us to see through them. “It’s not,” as Michael says, “that the craving no longer exists, but our relationship to it changes so radically through committed practice that it’s no longer an affliction. Rather it’s seen as something that arises and ceases, like everything else.” This realization offers a place of love and light where we come home to Oneness and we set ourselves up for the Divine Disaster of awakening.
Whatever keeps us off of the cushion is what keeps us from awakening. At least this is one of Michael's most common refrains as he encourages a daily stillness practice. Why? "Because," as he says, "it loosens whatever is keeping us bound." Once this loosening takes on the characteristics of a deeper unraveling, our bondage becomes a choice rather than an addiction.
This evening's Dharma talk takes this subject on in a couple of capacities. First, it approaches the ways that the ego can attempt to control the process of awakening. Second, it refers to a recent blog posting where Michael explores the types of relationships we cultivate both within ourselves and with other people. From these two perspectives we learn how to get out of the way of the inherently natural process of an evolutionary awakening.
Whatever keeps us off of the cushion is what keeps us from awakening. At least this is one of Michael’s most common refrains as he encourages a daily stillness practice. Why? “Because,” as he says, “it loosens whatever is keeping us bound.” Once this loosening takes on the characteristics of a deeper unraveling, our bondage becomes a choice rather than an addiction.
This evening’s Dharma talk takes this subject on in a couple of capacities. First, it approaches the ways that the ego can attempt to control the process of awakening. Second, it refers to a recent blog posting where Michael explores the types of relationships we cultivate both within ourselves and with other people. From these two perspectives we learn how to get out of the way of the inherently natural process of an evolutionary awakening.
Here are two of the four talks offered at our most recent Spring Retreat at the Mount Madonna Center entitled, Living From Abundance.
Please come join us some time.
Here are two of the four talks offered at our most recent Spring Retreat at the Mount Madonna Center entitled, Living From Abundance.
Please come join us some time.
What would it be like to be able to welcome any challenge as an invitation into awakening? Our relationship to our troubles determines the answer to this question. Are we avoiding anything? Are we at war? Harboring ill-will? Acting from desperation? Hungry for something, anything, other than what’s actually happening? Are you going for pleasure instead of going for consciousness? Trying to find where pleasure and consciousness can coexist?
The answers to these and other questions often arise out of the heroic exploration of what makes each of us tick. Uncovering what, for example we most identify with offers keys to what is sacred within each of us.
For example, if we assume that the sum of our past experiences creates our identity, we are bound by our own sense of deficiency? Or what happens when the dreams and future goals we’ve set for ourselves and those around us fail to meet our expectations? Here, again, we pin ourselves to a deeply held internal sense that we are inadequate. Depression can ensue and the choices we make based on our darkness usually only serve to deepen our pain.
But according to the teaching there is way to uncover our light within the experience of darkness. Once we become intimate with our deepest longings, we see that there is a miraculous freedom that arises as the bonds of desperation start to break apart. Meditative work done consistently and intentionally shows each of us that our desires no longer have to govern our behaviors, our anger no longer has to weaken us, our avoidance patterns no longer need to rule us, nor does our tendency to doubt have to govern our choices, we can live in more expansive ways. This is the work. This is our path to peace.
What would it be like to be able to welcome any challenge as an invitation into awakening? Our relationship to our troubles determines the answer to this question. Are we avoiding anything? Are we at war? Harboring ill-will? Acting from desperation? Hungry for something, anything, other than what's actually happening? Are you going for pleasure instead of going for consciousness? Trying to find where pleasure and consciousness can coexist?
The answers to these and other questions often arise out of the heroic exploration of what makes each of us tick. Uncovering what, for example we most identify with offers keys to what is sacred within each of us.
For example, if we assume that the sum of our past experiences creates our identity, we are bound by our own sense of deficiency? Or what happens when the dreams and future goals we've set for ourselves and those around us fail to meet our expectations? Here, again, we pin ourselves to a deeply held internal sense that we are inadequate. Depression can ensue and the choices we make based on our darkness usually only serve to deepen our pain.
But according to the teaching there is way to uncover our light within the experience of darkness. Once we become intimate with our deepest longings, we see that there is a miraculous freedom that arises as the bonds of desperation start to break apart. Meditative work done consistently and intentionally shows each of us that our desires no longer have to govern our behaviors, our anger no longer has to weaken us, our avoidance patterns no longer need to rule us, nor does our tendency to doubt have to govern our choices, we can live in more expansive ways. This is the work. This is our path to peace.
In this evening’s Dharma talk, Michael addresses how beauty, and our sense of it, can be impediments to awakening. “It’s not,” he says, “that there is anything wrong with beauty. In fact, beauty is everywhere, all the time. The problem is that by labeling something as ‘beautiful’ we limit the potential expanse of its power with our definition. We miss the mark, or ‘sin,’ as we attempt to stabilize an experience of awe that feels so intense.”
Michael goes on to discuss the natural expression of letting go as activity that does no harm. Ahimsa, as Buddhists call it, begins to guide the ways we meet our experience, he says, as we begin to evolve into deeper expressions of awakening. He also goes on to explain how the egoic clinging to thoughts, feelings and time can prevent this evolution. Additionally, he maps out the way the mind moves from its primary 5 senses into the 6th sense of mind; following this up with the 7th sense of time, the 8th sense of the hidden observer, then bridging into the 9th sense of the hidden observer’s source.
In this evening's Dharma talk, Michael addresses how beauty, and our sense of it, can be impediments to awakening. "It's not," he says, "that there is anything wrong with beauty. In fact, beauty is everywhere, all the time. The problem is that by labeling something as 'beautiful' we limit the potential expanse of its power with our definition. We miss the mark, or 'sin,' as we attempt to stabilize an experience of awe that feels so intense."
Michael goes on to discuss the natural expression of letting go as activity that does no harm. Ahimsa, as Buddhists call it, begins to guide the ways we meet our experience, he says, as we begin to evolve into deeper expressions of awakening. He also goes on to explain how the egoic clinging to thoughts, feelings and time can prevent this evolution. Additionally, he maps out the way the mind moves from its primary 5 senses into the 6th sense of mind; following this up with the 7th sense of time, the 8th sense of the hidden observer, then bridging into the 9th sense of the hidden observer's source.
In this Dharma talk, Michael addresses how the ego is more comfortable with its own misery than it is uncovering the mystery of existence. This presents some problems for most of us since we rarely have either the courage or the guidance to move past this kind of psychological or spiritual block. Failing to move past this block offers us no lasting solace. Working through this tendency, however, helps offer clarity of who and what we are as well as a deepening sense of purpose.
The one thing, as Michael says, that the ego truly can't handle is complete and utter peace. Uncovering a peace that is total would mean that the ego would be out of a job. So in order to maintain its job security, it creates war in various forms. Once we see through this, we recognize that there is an infinite opportunity to take advantage of an infinite array of choices. Choosing well by choosing consciously builds a sense in each of us that there is wholeness present in each of the situations that we face. Not only is peace at hand as this occurs, but peace is revealed to be the source of everything as well as the endpoint of everything.
In this Dharma talk, Michael addresses how the ego is more comfortable with its own misery than it is uncovering the mystery of existence. This presents some problems for most of us since we rarely have either the courage or the guidance to move past this kind of psychological or spiritual block. Failing to move past this block offers us no lasting solace. Working through this tendency, however, helps offer clarity of who and what we are as well as a deepening sense of purpose.
The one thing, as Michael says, that the ego truly can’t handle is complete and utter peace. Uncovering a peace that is total would mean that the ego would be out of a job. So in order to maintain its job security, it creates war in various forms. Once we see through this, we recognize that there is an infinite opportunity to take advantage of an infinite array of choices. Choosing well by choosing consciously builds a sense in each of us that there is wholeness present in each of the situations that we face. Not only is peace at hand as this occurs, but peace is revealed to be the source of everything as well as the endpoint of everything.
This podcast was originally offered in February of 2006.
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In tonight’s talk, Michael discusses how our practice can be light, medium or deep. Deep practice takes us to the ragged edge of our personal limitations and in the process show us the view of the Impersonal. Questions and comments deal with consciously letting the Dharma get us wet; dealing with this practice as well as a partner who doesn’t practice; and patience that comes with deep practice.
This podcast was originally offered in February of 2006.
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In tonight's talk, Michael discusses how our practice can be light, medium or deep. Deep practice takes us to the ragged edge of our personal limitations and in the process show us the view of the Impersonal. Questions and comments deal with consciously letting the Dharma get us wet; dealing with this practice as well as a partner who doesn't practice; and patience that comes with deep practice.
In this video podcast of Michael's most recent talk, Michael discusses how even in darkness, light can guide us.
Perhaps the greatest desire for any of us, he suggests, is to be free of pain. But what happens in relationship to practice when we feel heavy with pain. It may be physical or emotional. And yet whatever disaster we might be experiencing helps to sharpen the very sword that cuts through our delusion. Engaging our lives at this level allows for us to deeply integrate our minds, our bodies, and our hearts. There is wholeness and freedom in this divine integration, and this helps inspire an authentic power in each of us where we no longer feel divided or separate. This non-division, then, supports a fullness of experience, where each of us can meet our lives with the perfect combination of fearlessness and compassion for all beings.
In this video podcast of Michael’s most recent talk, Michael discusses how even in darkness, light can guide us.
Perhaps the greatest desire for any of us, he suggests, is to be free of pain. But what happens in relationship to practice when we feel heavy with pain. It may be physical or emotional. And yet whatever disaster we might be experiencing helps to sharpen the very sword that cuts through our delusion. Engaging our lives at this level allows for us to deeply integrate our minds, our bodies, and our hearts. There is wholeness and freedom in this divine integration, and this helps inspire an authentic power in each of us where we no longer feel divided or separate. This non-division, then, supports a fullness of experience, where each of us can meet our lives with the perfect combination of fearlessness and compassion for all beings.
This podcast was originally offered in August of 2007.
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Can we become familiar with what the ego feels like? In this talk, Michael discusses uncovering the fundamental truth that is beyond name and form. When we feel resistance to this truth, we are feeling the skin of ego. When we get into a sangha, or group, of spiritual friends, the sensitivity of ego's skin increases. We begin to see ourselves in others; hear our interior dialogs from others' mouths; feel our own pain mirrored in the suffering of others. We ultimately see that all things are totally related and that nothing is outside of relationship. From here we can let go and thus, awaken to what is past the skin of ego.
This podcast was originally offered in August of 2007.
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Can we become familiar with what the ego feels like?
In this talk, Michael discusses uncovering the fundamental truth that is beyond name and form. When we feel resistance to this truth, we are feeling the skin of ego. When we get into a sangha, or group, of spiritual friends, the sensitivity of ego’s skin increases. We begin to see ourselves in others; hear our interior dialogs from others’ mouths; feel our own pain mirrored in the suffering of others. We ultimately see that all things are totally related and that nothing is outside of relationship. From here we can let go and thus, awaken to what is past the skin of ego.
In this Dharma talk, Michael challenges each of us to look for the source of the ego. In doing so, we find that the "eGO!" as his 3 year-old daughter refers to it, is simply the name we give to the mind in motion. This label isn't anything substantial unless we identify with it. Seeing the mind in motion, without clinging to any of it, helps us have an opportunity to stop the mind's tendency to attach and identify with its own motion as long as we engage sincerely in the practice of stillness.
As our practice deepens, everything that is timeless and free is revealed through conscious stillness. This means that no matter what our situation might be, no matter how great or how awful, stillness can support a steadiness that allows for us to meet anything that arises from a position of steadiness.
In this Dharma talk, Michael challenges each of us to look for the source of the ego. In doing so, we find that the “eGO!” as his 3 year-old daughter refers to it, is simply the name we give to the mind in motion. This label isn’t anything substantial unless we identify with it. Seeing the mind in motion, without clinging to any of it, helps us have an opportunity to stop the mind’s tendency to attach and identify with its own motion as long as we engage sincerely in the practice of stillness.
As our practice deepens, everything that is timeless and free is revealed through conscious stillness. This means that no matter what our situation might be, no matter how great or how awful, stillness can support a steadiness that allows for us to meet anything that arises from a position of steadiness.
In this video-taped Dharma talk, Michael McAlister discusses how beginning to objectify the experiences of both body and mind will help us to experience life and love more fully. Seeing, for example, that our sensations and perceptions are objects, allows for us to develop a clearer sense of what is sensing and what is perceiving. As this happens, our experience naturally broadens from a personal view of things, into an impersonal opening to the Infinite.
Once this happens we are afforded an opportunity to come back home with an entirely new set of abilities that help us to relate to the world in entirely new ways. Seeing the mountain, so to speak, as something beyond itself and yet full of its own agency is the very realization that allows for us to let love through our experience. But we have to go through all of the steps in order to get to this point. There are no shortcuts or ways of bypassing the heavy lifting of deep practice. Staying focussed and clear about our intention to awaken is key. Paradoxically, it is here, in the midst of all the work, that love, peace and joy reign.
Happy Valentine's Day.
In this video-taped Dharma talk, Michael McAlister discusses how beginning to objectify the experiences of both body and mind will help us to experience life and love more fully. Seeing, for example, that our sensations and perceptions are objects, allows for us to develop a clearer sense of what is sensing and what is perceiving. As this happens, our experience naturally broadens from a personal view of things, into an impersonal opening to the Infinite.
Once this happens we are afforded an opportunity to come back home with an entirely new set of abilities that help us to relate to the world in entirely new ways. Seeing the mountain, so to speak, as something beyond itself and yet full of its own agency is the very realization that allows for us to let love through our experience. But we have to go through all of the steps in order to get to this point. There are no shortcuts or ways of bypassing the heavy lifting of deep practice. Staying focussed and clear about our intention to awaken is key. Paradoxically, it is here, in the midst of all the work, that love, peace and joy reign.
Happy Valentine’s Day.
This podcast was originally offered in August of 2005.
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If it’s all only Spirit, why should we meditate? Couldn’t it be that meditation is designed to fail in getting us closer to what’s already totally present? In this talk, Michael discusses these questions and suggests how practice unfolds along three stages. Beginning with Recognition, where we are essentially invited to the party, ego fuels our search. Following this, practitioners can often lose their footing when the “dark night of the soul” arises in the phase known as Resistance. Crossing this arid plane, practitioners learn how to commit to an engaged Renunciation where we, and all that arises in our Awareness, are informed by the stillness that we’ve been practicing. Questions deal with: attempts at kind speech when we feel challenged.
This podcast was originally offered in August of 2005.
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If it's all only Spirit, why should we meditate? Couldn't it be that meditation is designed to fail in getting us closer to what's already totally present? In this talk, Michael discusses these questions and suggests how practice unfolds along three stages. Beginning with Recognition, where we are essentially invited to the party, ego fuels our search. Following this, practitioners can often lose their footing when the "dark night of the soul" arises in the phase known as Resistance. Crossing this arid plane, practitioners learn how to commit to an engaged Renunciation where we, and all that arises in our Awareness, are informed by the stillness that we've been practicing. Questions deal with: attempts at kind speech when we feel challenged.
This podcast was originally offered in June of 2005.
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What is the Source of all things? In this talk, Michael pushes the limits of language by discussing the nature of Emptiness as it relates to the human experience. How is it that the experience of Emptiness is paradoxically so full, thus inspiring mystical teachings for millenia. And how does the experience of Emptiness relate to our physical senses as well as our sense of time and mind? What is beyond our sense of time and mind anyway? The great sage Nagarjuna offers some guidance along this path leading toward what Michael calls the Ninth Sense.
This podcast was originally offered in June of 2005.
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What is the Source of all things? In this talk, Michael pushes the limits of language by discussing the nature of Emptiness as it relates to the human experience. How is it that the experience of Emptiness is paradoxically so full, thus inspiring mystical teachings for millenia. And how does the experience of Emptiness relate to our physical senses as well as our sense of time and mind? What is beyond our sense of time and mind anyway? The great sage Nagarjuna offers some guidance along this path leading toward what Michael calls the Ninth Sense.
In this video-taped Dharma talk, Michael McAlister explains how we can lie lives rooted in deep, or radical, honesty. Once we start to do this we can find that there is no longer a compulsion to either establish or cling to an identity. Once we lose our grip on our identity, or our identity loses its grip on us, we find that we can face, as we say in Zen, the Great Matter of living and dying with deeper peace.
At this point of deep peace, we see that there is the potential to live without fear. Lives lived without fear are lives that can affect enormous change. Michael’s talk offers pointers on how we can approach a life through radically honest means, and then suggests that embodying these qualities that allow for us to uncover meaning as we face our day-to-day. Chaos can, from this perspective, be welcomed, as a friend. We begin to see, from this perspective, that there is never anything lacking. Becoming truly intimate with our experiences with the “small matters” of the ego show us a path to presence that ends war within our own hearts, as well as between and among other beings.
In this video-taped Dharma talk, Michael McAlister explains how we can lie lives rooted in deep, or radical, honesty. Once we start to do this we can find that there is no longer a compulsion to either establish or cling to an identity. Once we lose our grip on our identity, or our identity loses its grip on us, we find that we can face, as we say in Zen, the Great Matter of living and dying with deeper peace.
At this point of deep peace, we see that there is the potential to live without fear. Lives lived without fear are lives that can affect enormous change. Michael's talk offers pointers on how we can approach a life through radically honest means, and then suggests that embodying these qualities that allow for us to uncover meaning as we face our day-to-day. Chaos can, from this perspective, be welcomed, as a friend. We begin to see, from this perspective, that there is never anything lacking. Becoming truly intimate with our experiences with the "small matters" of the ego show us a path to presence that ends war within our own hearts, as well as between and among other beings.
In this Dharma talk, Michael discusses how we can begin to look at pain as an invitation to deepen our perspectives on how we live. This isn't always easy, but it's at the core of everyone's Dharma practice. When we know, in other words, that some disaster is immanent, can we, as Michael points out, "get ready for lots of stinging" in the moments prior to whatever event is coming?
Along these lines, Michael's talk revolves around how getting on an authentic spiritual path usually is the result of no longer having answers to the questions that are coming up. For example, something in life seems somehow wrong or off. Or we've been dealt a blow by life that we simply can't find our way through. Using these challenges as a way to help along a deep shift in perspective, from a personal one, into one that is oriented from the Deep Singularity of enlightenment, is waiting for each of us.
In this Dharma talk, Michael discusses how we can begin to look at pain as an invitation to deepen our perspectives on how we live. This isn’t always easy, but it’s at the core of everyone’s Dharma practice. When we know, in other words, that some disaster is immanent, can we, as Michael points out, “get ready for lots of stinging” in the moments prior to whatever event is coming?
Along these lines, Michael’s talk revolves around how getting on an authentic spiritual path usually is the result of no longer having answers to the questions that are coming up. For example, something in life seems somehow wrong or off. Or we’ve been dealt a blow by life that we simply can’t find our way through. Using these challenges as a way to help along a deep shift in perspective, from a personal one, into one that is oriented from the Deep Singularity of enlightenment, is waiting for each of us.
In this Dharma talk, Michael McAlister starts by pointing out how the PBS NewsHour's Mark Shields helped contextualize the killings in Tuscon, Arizona. In doing so, we find that there may be some significant reminders of how tribal-centrism can be extended toward global-centrism if we allow our own hearts and minds to open fully and repeatedly. With this in mind, Michael points out how this corresponds in deep ways with what Dr. Martin Luther King spoke of in his "I Have a Dream" speech. For example, King reminds us of the "fierce urgency of now," as well what it means to connect with "all God's children." He also warns us not to "drink from the cup of bitterness and hatred."
In celebration of Dr. King's birthday, Michael celebrates his words, pointing out how living from this place allows for us to become, freedom, justice, equality and love. And this is the work for us as we commit to the spiritual path.
In this Dharma talk, Michael McAlister starts by pointing out how the PBS NewsHour’s Mark Shields helped contextualize the killings in Tuscon, Arizona. In doing so, we find that there may be some significant reminders of how tribal-centrism can be extended toward global-centrism if we allow our own hearts and minds to open fully and repeatedly. With this in mind, Michael points out how this corresponds in deep ways with what Dr. Martin Luther King spoke of in his “I Have a Dream” speech. For example, King reminds us of the “fierce urgency of now,” as well what it means to connect with “all God’s children.” He also warns us not to “drink from the cup of bitterness and hatred.”
In celebration of Dr. King’s birthday, Michael celebrates his words, pointing out how living from this place allows for us to become, freedom, justice, equality and love. And this is the work for us as we commit to the spiritual path.
In this Dharma talk, Michael McAlister offers his take on the “fire” needed to keep our spiritual life moving towards deeper and deeper levels of maturity. He suggests that these lives that we’re leading are complete as they are and provide us with all the necessary tools needed to live the experiment that leads us to awakening, especially if we can cultivate a healthy relationship with the Eight Winds of experience: praise, blame, happiness, sadness, success, failure, pride and shame.
Becoming intimate with the force of the Eight Winds helps us move from a small self perspective into a Big Self orientation.
“In the end, it’s all Buddha,” Michael says. “It’s all Christ. It’s all the Infinite dancing through us.”
In this Dharma talk, Michael McAlister offers his take on the "fire" needed to keep our spiritual life moving towards deeper and deeper levels of maturity. He suggests that these lives that we're leading are complete as they are and provide us with all the necessary tools needed to live the experiment that leads us to awakening, especially if we can cultivate a healthy relationship with the Eight Winds of experience: praise, blame, happiness, sadness, success, failure, pride and shame.
Becoming intimate with the force of the Eight Winds helps us move from a small self perspective into a Big Self orientation.
"In the end, it's all Buddha," Michael says. "It's all Christ. It's all the Infinite dancing through us."
In this Dharma talk, Michael McAlister discusses the Buddhist version of supporting an embodied awakening: The Eightfold Path. This methodology, as articulated in Buddhist tradition, was the fourth of the Buddha’s Four Noble Truths and shows us how to live a life free of suffering.
Consideration is given to how these traditional instructions are built on wisdom, ethical conduct, and the cultivation of our mental development. We are offered direction from here as to how we can constructively engage every aspect of our lives through right view, intention, speech, action, livelihood, effort, mindfulness and concentration.
Issues relating to how we act in the world and how we meet it through the lens of what “right” means, are then addressed in this discussion.
In this Dharma talk, Michael McAlister discusses the Buddhist version of supporting an embodied awakening: The Eightfold Path. This methodology, as articulated in Buddhist tradition, was the fourth of the Buddha's Four Noble Truths and shows us how to live a life free of suffering.
Consideration is given to how these traditional instructions are built on wisdom, ethical conduct, and the cultivation of our mental development. We are offered direction from here as to how we can constructively engage every aspect of our lives through right view, intention, speech, action, livelihood, effort, mindfulness and concentration.
Issues relating to how we act in the world and how we meet it through the lens of what "right" means, are then addressed in this discussion.
In this Dharma talk, Michael McAlister breaks form a bit. Instead of offering up pointers showing us a path to freedom, he describes how to best keep ourselves from ever developing an open heart.
He also discusses how ego is not the root of all evil; how focussed attention on the activity of mind offers a compassionate response to all things; and how employing a witnessing awareness to all experience reveals a deep trust in the Universe. He also suggest that there are qualities that will block both an open heart as well as an open mind, among them: fear, clinging, resentment, resistance, unresolved longing as well as grief, pain and certitude, among others.
In this Dharma talk, Michael McAlister breaks form a bit. Instead of offering up pointers showing us a path to freedom, he describes how to best keep ourselves from ever developing an open heart.
He also discusses how ego is not the root of all evil; how focussed attention on the activity of mind offers a compassionate response to all things; and how employing a witnessing awareness to all experience reveals a deep trust in the Universe. He also suggest that there are qualities that will block both an open heart as well as an open mind, among them: fear, clinging, resentment, resistance, unresolved longing as well as grief, pain and certitude, among others.
My teacher‘s teacher, Shunryu Suzuki, offered up this famous spiritual pearl:
“In the beginner’s mind there are many possibilities; in the expert’s mind there are few.” While its meaning may appear to suggest that we need to cultivate a mind like that of a child in order to successfully walk the path, there is more to what he is saying.
“Beginner’s mind,” at its core, is about allowing “not-knowing” to support our spiritual search. Instead of cultivating a sense of certitude, which only leads to attachment and inhibits our spiritual opening, allowing wonder and curiosity to take a lead role in our individual journeys keeps us on the path.
So, as Michael says, “be curious of the whole affair” as a way of staying true to both ourselves as well as the spiritual journey we’re taking. With this in mind, what would you ask the Buddha if he or she walked into the room? How might you get to that question in the first place?
Four points of practice help us cultivate the spaciousness of a beginner’s mind. First, we meet the world as it is. Second, we open ourselves to non-expectation in relation to outcomes. Third, we get comfortable with “not-knowing.” Fourth, meditate regularly in order to uncoil an experience of what is always prior to all things.
My teacher's teacher, Shunryu Suzuki, offered up this famous spiritual pearl: "In the beginner's mind there are many possibilities; in the expert's mind there are few." While its meaning may appear to suggest that we need to cultivate a mind like that of a child in order to successfully walk the path, there is more to what he is saying.
"Beginner's mind," at its core, is about allowing "not-knowing" to support our spiritual search. Instead of cultivating a sense of certitude, which only leads to attachment and inhibits our spiritual opening, allowing wonder and curiosity to take a lead role in our individual journeys keeps us on the path.
So, as Michael says, "be curious of the whole affair" as a way of staying true to both ourselves as well as the spiritual journey we're taking. With this in mind, what would you ask the Buddha if he or she walked into the room? How might you get to that question in the first place?
Four points of practice help us cultivate the spaciousness of a beginner's mind. First, we meet the world as it is. Second, we open ourselves to non-expectation in relation to outcomes. Third, we get comfortable with "not-knowing." Fourth, meditate regularly in order to uncoil an experience of what is always prior to all things.
There are several things, according to Michael McAlister, that can get in the way of realization as we deepen our spiritual practice. Among the issues, sleepiness, insomnia, arrogance, fear, doubt, attachment, pain, restlessness, boredom, and avoidance. Getting caught by any of these experiences works against the potential of opening to a life sourced from an enlightened perspective. Learning to "Wow as we ow," as Michael says, helps us bring curiosity to our practice in ways that are truly helpful.
There are several things, according to Michael McAlister, that can get in the way of realization as we deepen our spiritual practice. Among the issues, sleepiness, insomnia, arrogance, fear, doubt, attachment, pain, restlessness, boredom, and avoidance. Getting caught by any of these experiences works against the potential of opening to a life sourced from an enlightened perspective. Learning to “Wow as we ow,” as Michael says, helps us bring curiosity to our practice in ways that are truly helpful.
In this Dharma talk, Michael discusses the separation and anger he felt in relation to his teacher. At a very specific point during his practice, Michael learned that among the most important thing to do was to question the teaching. He realized that questioning his teacher was critical in moving his practice from an intellectual understanding into an exercise of both body and mind. Getting over-balanced in the area of mind, or in the area of body, distorts our practice. Awakening is not something that the mind can manage. Nor is it something that the body can manage.
So what are the steps toward integrating this mind and this body? Michael says we need to recognize and take advantage of the following opportunities as our practice deepens: meditation, contemplation, realization, non-resistance, and love. Of course “luck” can help, as well as a faith that extends beyond belief and continually reveals a deep singularity that includes all things.
In this Dharma talk, Michael discusses the separation and anger he felt in relation to his teacher. At a very specific point during his practice, Michael learned that among the most important thing to do was to question the teaching. He realized that questioning his teacher was critical in moving his practice from an intellectual understanding into an exercise of both body and mind. Getting over-balanced in the area of mind, or in the area of body, distorts our practice. Awakening is not something that the mind can manage. Nor is it something that the body can manage.
So what are the steps toward integrating this mind and this body? Michael says we need to recognize and take advantage of the following opportunities as our practice deepens: meditation, contemplation, realization, non-resistance, and love. Of course "luck" can help, as well as a faith that extends beyond belief and continually reveals a deep singularity that includes all things.
In this Dharma talk, Michael discusses what’s required when great doubt begins to pervade our practice as well as our experience. When it feels like we’re dying inside and despair arises, he suggests that it is imperative that we keep going with our work, continually engaging an even deeper curiosity and wonder about what is actually happening in each moment. This kind of attention, rather than diminishing one’s life force, or “spiritual mojo,” can enhance our experience in ways where we express gratitude and generosity in increasingly spontaneous and passionate ways.
In this Dharma talk, Michael discusses what's required when great doubt begins to pervade our practice as well as our experience. When it feels like we're dying inside and despair arises, he suggests that it is imperative that we keep going with our work, continually engaging an even deeper curiosity and wonder about what is actually happening in each moment. This kind of attention, rather than diminishing one's life force, or "spiritual mojo," can enhance our experience in ways where we express gratitude and generosity in increasingly spontaneous and passionate ways.
In this evening’s Dharma talk, Michael presents his view on how the attention paid to the body and the breath offers us a path to an expanse beyond words. It is here we receive an invitation to the truth beyond name and form. The Holy, in other words, reveals itself in the mundane at this very moment of deep attention.
In this evening's Dharma talk, Michael presents his view on how the attention paid to the body and the breath offers us a path to an expanse beyond words. It is here we receive an invitation to the truth beyond name and form. The Holy, in other words, reveals itself in the mundane at this very moment of deep attention.
In this evening's Dharma talk, Michael suggests that an authentic spiritual path must begin with the simple act of forgiveness. Uncovering what we can't forgive allows for us to familiarize ourselves with the egoic blocks to deepening our practice as well as any potential for awakening.
In this evening’s Dharma talk, Michael suggests that an authentic spiritual path must begin with the simple act of forgiveness. Uncovering what we can’t forgive allows for us to familiarize ourselves with the egoic blocks to deepening our practice as well as any potential for awakening.
In this Dharma talk, Michael addresses what it means to question our motives for participating in a practice with a teaching, teacher and group of spiritual friends. From here an alchemy begins to unfold where the lead of one’s day-to-day can reveal itself as spiritual gold.
In this Dharma talk, Michael addresses what it means to question our motives for participating in a practice with a teaching, teacher and group of spiritual friends. From here an alchemy begins to unfold where the lead of one's day-to-day can reveal itself as spiritual gold.
In this Dharma talk, Michael addresses what it means to be part of a sangha and how attending to this relationship can inform the deepening of our practice.
In this Dharma talk, Michael addresses what it means to be part of a sangha and how attending to this relationship can inform the deepening of our practice.
In this video of a recent Dharma talk, Michael discusses how welcoming negativity and exploring its roots helps each of us uncover the spaciousness that is beyond all things.
In this video of a recent Dharma talk, Michael discusses how welcoming negativity and exploring its roots helps each of us uncover the spaciousness that is beyond all things.
"When we see that clinging to the idea of freedom inhibits freedom, we start to evolve."
In this Dharma talk, Michael addresses the question, “What am I?” with the sangha. In addition he explores questions relating to teachers and students.
In this recent Dharma talk, Michael discusses a multi-sangha celebration that took place on 9/11 in Berkeley, CA.
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Click on the player below, in order to listen to Michael’s talk.
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"Any authentic Truth must, by definition, show up beyond your definition of it or THIS definition of it."
This talk was offered at our most recent retreat at the Mount Madonna Center. In it, Michael speaks of how opening our hearts and our minds allows for us to let the Infinite consciously express itself through us.
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Click on the player below, in order to listen to Michael’s talk.
Also, please subscribe to this podcast on iTunes.
In this talk, Michael speaks of our primary addiction to ego. He then unpacks Zen’s famed Ox-herding Pictures as a way to mark the path when we realize that we don’t have a clue as to what we’re doing in spiritual work.
I realized that I had an addiction to knowing. I had to know. I had to get it. This was the disaster that got me onto the path.
Click on the player below, in order to listen to Michael's talk. Get the most recent iTunes software and subscribe to this podcast from the Buddhist and/or Philosophy sections of the Religion & Spirituality list. ____
In this talk, Michael discusses the issues associated with being utterly ordinary as a result of walking an authentic spiritual path. The ego, of course, wants to be seen as special and unique. The enlightened among us see the folly in this.
Click on the player below, in order to listen to Michael’s talk.
Get the most recent iTunes software and subscribe to this podcast from the Buddhist and/or Philosophy sections of the Religion & Spirituality list.
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In this talk, Michael discusses the issues associated with being utterly ordinary as a result of walking an authentic spiritual path. The ego, of course, wants to be seen as special and unique. The enlightened among us see the folly in this.
In this talk, Michael explores and explains the permeability of our fixed sense of self. He extends this dialog into the realm of how we can gain perspective on all things that we consider to be personal in order to uncover a more expansive, more impersonal sense of truth that is always prior, and beyond, our sense of the “I.”
"There is nothing more frightening to the 'personal' sense of self than awakening to what's always beyond the 'personal' sense of self."
"The student's most important job is to combine a healthy sense of questioning to all teaching."
In this talk, Michael digs into the relationship between teacher and student. Specifically, he deals with the various kinds of students that approach spiritual teaching.
In this talk, Michael addresses the issue of devotional practices and how they can support realization. If the First Person approach to Spirit involves meditative insight and the Third Person approach to Spirit involves its academic study, the Second Person approach offers us an often overlooked pathway into the mind of God. Learning how to integrate all three of these approaches can radically enhance our practice.
In this continuance of Michael’s PASSAGE series, we find ways to engage the world from a place of non-attachment.
"In a very real sense, generosity is not that different from forgiveness. Living from this spaciousness; this lack of greed, changes the world."
In this talk, we find ways to integrate generosity in to our lives. When we are tenderized by life, Michael says, we become open to the fruits of generosity. This is part of his PASSAGE series.
"The echo of the All is happening right now. It's always there, we just have to open consciously to its grace."
In this talk, Michael discusses the importance of not just familiarizing ourselves with the Absolute, or All, but actually “knowing” the All as we cultivate an infinite space of openness. This is part of his PASSAGE series.
In this talk, Michael offers insights on the necessity of cultivating stillness as a way into the heart of awakening. This is part of his PASSAGE series.
In this talk, Michael talks about the issue of deep surrender and how it enlivens us. He explains that rather than “giving in,” authentic spiritual surrender is about opening to life’s possibilities. In this field, love abides. This is part of his PASSAGE series.
"Genuine love, in the spiritual sense, only arises when its inspired by conscious surrender."
In this talk, Michael talks about the issue of accountability as it relates to our lives. If we can take full responsibility for our lives and full responsibility for our reactions to whatever comes up, we get into a space of perpetual forgiveness and openness. This is part of his PASSAGE series.
In this talk, Michael addresses the issue of being fully with the experience of life as it happens. When we no longer are bound by physical things or mental constructs, we become free. This is part of his PASSAGE series.
"This issue of presence goes way beyond charisma or shakti. Presence is deeper than this magnetism, and yet this is a byproduct of being fully there; fully here."
In this talk, Michael addresses the paradox of spiritual fire being fueled and focused by surrender. Taking the inward step allows us to see that we can’t keep anything and yet we learn to accept and, indeed, celebrate this reality as we meet the world. We do this by recognizing, accepting, integrating and not attaching to whatever we face. In this way, the way out is marked by our journey within.
"Really being clear about what we're avoi allows us to see what's behind the veil. Seeing behind the veil we free ourselves and everyone else."
In this talk, Michael discusses the opening we can experience when we allow ourselves to be vulnerable to life’s challenges instead of fighting against them.
"Letting life happen, knowing that it's all temporary, we awaken to a space that helps us meet all forms of difficulty from peace."
Michael discusses another simple acronym, SNORP, as a way of describing the development of our meditation practice. The acronym stands for: safety, negativity, opening, return and then, participate.
"There are certain paths that our spiritual development seems to follow. SNORP is one of them."
In this talk, Michael discusses the simple acronym, PASSAGE, that supports our path to an ever-deepening embodiment of enlightenment.
In this talk, Michael discusses the importance of a sangha, or group of spiritual friends can make the process of awakening much easier.
In this talk, Michael discusses how a teacher, a teaching and a group of spiritual friends can keep us oriented on the path.
"Any teaching that tells us we have to wait for another lifetime in order to awaken isn't worth much. But I'm not attaching to that view."
In this talk, Michael discusses how teachers can be valuable in the process of spiritual growth. They can also lead us astray. So, too, can a leaderless approach to spiritual work lead us in the wrong directions. Issues of hierarchy, faith, leaderless sanghas and confusion are addressed.
In this talk, Michael discusses the issue of commitment to the practice in the face of uncertainty. The fact is we’re all going to die, so how do we live? How do we best work to consciously co-mingle intention with practice in a way that serves all beings?
"Getting caught by our doubt inhibits our enlightenment just like any other attachment."
Click on the player below, in order to listen to Michael’s talk.
Get the most recent iTunes software and subscribe to this podcast from the Buddhist and/or Philosophy sections of the Religion & Spirituality list.
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In this talk, Michael discusses the difference between wonder and doubt and how each of these experiences affects practice. He argues that doubt, especially great doubt, can enhance our awareness as long as we are not caught by our doubt.
What happens when our self-esteem is recognized as far less important than our realization?
In this talk, Michael talks about how the ego wants to believe in itself and wants to avoid the recognition of what is beyond itself. It’s in our ordinariness, he says, that we are at our most powerful.
What happens when our self-esteem is recognized as far less important than our realization? In this talk, Michael talks about how the ego wants to believe in itself and wants to avoid the recognition of what is beyond itself. It's in our ordinariness, he says, that we are at our most powerful.
In this talk, Michael talks about the guidance offered by the famed Heart Sutra, and uses its closing words to illustrate the Path.
In this talk, Michael talks about the guidance offered by the famed Heart Sutra, and uses its closing words to illustrate the Path.
In this talk, Michael talks about deconstructing spiritual work in ways that enliven, rather than deaden, the deepest aspects of our lives.
In this talk, Michael talks about a “question” posed to him recently: “Doesn’t Religion Suck?”
His response to this question is at once nuanced and humorous, touching on the broader issues surrounding attachment in our daily lives.
Enjoy the dialog Michael shares with Vince Horn, the host of the Buddhist Geeks podcast.
Topics range from children to Svabhavikakaya to good beer.
Enjoy the dialog Michael shares with Vince Horn, the host of the Buddhist Geeks podcast.
Topics range from children to Svabhavikakaya to good beer.
In this talk, Michael asks the question: “What is it that you want from others?” In his explanation, he points out that if we find ourselves caught by the answers to this question, we discover that we are locked in suffering. The way out of this trap is to uncover our deepest sense of generosity and then express it fully in life.
"The greed impulse is always fear-based at its core. Generosity, on the other hand, is born out of fearlessness."
In this talk, Michael works to explain how the Universe always wins. Living a life from this recognition supports our spiritual evolution.
"Whenever we can meet our life fully, we automatically move the stones that keep the waters of life from flowing freely."
In this talk, Michael weaves his talk around the issues of greed and karma in our daily lives.
"When we act from a place of greed, we are generating a tangle in our lives we can easily call karma."
In this talk, Michael weaves his talk around the issues of greed and karma in our daily lives.
"Intimacy with our pain reveals pain to be little more than intensity to which we've attached thoughts."
In this talk, Michael continues his discussion of the temporary nature of all things. As we begin to practice with this fundamental truth, we find that we can begin to accept what is and move from negativity into freedom.
"Real freedom is just that: freedom from anxiety, fear and panic as well as freedom from bliss, glory and the sense of fulfillment."
In this talk, pulled from a half-day intensive, Michael discusses the gift of curiosity and how it frees us from feeling a sense of lack.
In this evening’s talk, Michael discusses the weighty topics of death and dying, and offers suggestions on how to let our inevitable end open us to Truth.
"If you haven't really opened up to the fact that all of this is going to end, you haven't really lived."
In this evening’s talk, Michael talks about how it’s so necessary to give spiritual practice everything we’ve got. It appears that the fire of intention and the peace of surrender are deeply opposed. While this is true for egos, awakening shows us that they are aspects of an undivided whole.
"Ask yourself: Is my spiritual practice about making me look better, or is it about transformation."
In this evening’s talk, Michael talks about how we can free ourselves from anger if we can deeply recognize our fear.
"After a while a well-intentioned sampling of various teachers and traditions can end up preventing us from committing to diving into Truth."
In this evening’s talk, Michael discusses how our ego’s can skillfully impede the process of awakening by subtly preventing us from committing fully, and wholeheartedly, to a practice.
In this evening’s talk, Michael discusses the importance of observing our experience instead of getting caught by it. Doing so drastically enhances our ability to respond to life from a place of deep freedom.
In this evening’s talk, Michael discusses what it means to strip mysticism out of our practice in order to uncover the Truth beyond name and form more easily.
"Letting go of our perceived notions of the mystical side of our practice strengthens our practice."
In this evening’s talk, Michael discusses the perils of centering one’s practice on faith. While there is mystery in practice, it is critical that we nurture our ability to skillfully question our teachers, our preferred teaching, and our spiritual friends as we progress along the Path.
In this evening's talk, Michael discusses the perils of centering one's practice on faith. While there is mystery in practice, it is critical that we nurture our ability to skillfully question our teachers, our preferred teaching, and our spiritual friends as we progress along the Path.
In this evening’s talk, Michael discusses how we can recognize the we are continually called to practice. Stillness, like any exercise, sharpens itself and our being whenever we engage in it consciously. Repeatedly making space for meditation in our daily lives then allows for all things, all relationships, and all activity to inform our walk along the Path.
In this evening's talk, Michael discusses how we can recognize the we are continually called to practice. Stillness, like any exercise, sharpens itself and our being whenever we engage in it consciously. Repeatedly making space for meditation in our daily lives then allows for all things, all relationships, and all activity to inform our walk along the Path.
In this evening's talk, Michael discusses the maturation process of spiritual work. How is it, for example, that we can evolve into deeper expressions of embodied helpfulness; especially in the context of activism in general and the Iranian situation specifically.
In this evening’s talk, Michael discusses the maturation process of spiritual work. How is it, for example, that we can evolve into deeper expressions of embodied helpfulness; especially in the context of activism in general and the Iranian situation specifically.
Confusing child-like states of innocence with a mature sense of wonder derails spiritual work.
In this evening’s talk, Michael discusses helpful ways of looking at what in Zen we call, “beginner’s mind.”
In this evening’s talk, Michael talks about how meditation is designed to help us fail. He also speaks to the fact that we are essentially walking around in life as ghosts. Knowing what’s underneath the ghostly sheet is the Path to Awakening.
This talk is the second of two parts and comes from an intensive at Green Gulch Farm Zen Center. The theme for the day was getting beyond pain.
This talk is the first of two parts and comes from an intensive at Green Gulch Farm Zen Center. The theme for the day was getting beyond pain.
"Getting to the roots of pain, be it emotional or physical, we see the birth of what is limited in us."
In this evening’s sitting, Michael reads Old Turtle and the Broken Truth by Douglas Wood. It’s an enjoyable story that, among other things, points out the spiritual hazards of ethnocentrism and how limited truth falls apart under the weight of Absolute Truth.
At a recent sitting, Michael offered up a poem from Oriah Mountain Dreamer’s book, The Invitation. This is the podcast of that evening. Several subjects were broached including how practice can get heavy the further along the Path we get, as well as how we might best deal spiritually with faltering economic situations. Rather than go to war with our situations, Michael suggests we allow life to tenderize us and then to live consciously from that softened space. As odd as this may sound to the ego, it is a shortcut to realization.
At a recent sitting, Michael offered up a poem from Oriah Mountain Dreamer's book, The Invitation. This is the podcast of that evening. Several subjects were broached including how practice can get heavy the further along the Path we get, as well as how we might best deal spiritually with faltering economic situations. Rather than go to war with our situations, Michael suggests we allow life to tenderize us and then to live consciously from that softened space. As odd as this may sound to the ego, it is a shortcut to realization.
Of all the driving forces behind an authentic spiritual practice, none is more important than the willingness to go deeper. Rather than meaning that we need to move anywhere, going deeper means that we must continually surrender to the source of our impulse to move. We must constantly face what is arising, in other words, without flinching, and then from this non-avoidance, we deepen and broaden our expanse. From this expanse we spontaneously get beyond those mind states and behaviors that will always prevent us from realization.
Of all the driving forces behind an authentic spiritual practice, none is more important than the willingness to go deeper. Rather than meaning that we need to move anywhere, going deeper means that we must continually surrender to the source of our impulse to move. We must constantly face what is arising, in other words, without flinching, and then from this non-avoidance, we deepen and broaden our expanse. From this expanse we spontaneously get beyond those mind states and behaviors that will always prevent us from realization.
How do we ever move past the addiction to a sense of self? Furthermore, how do we ever get past our clinging to the ideals of the way we think things should be? If we loosen up around our sense of what is black and what is white; what is right and what is wrong; who we are and who we aren’t; then a spacious path into Truth-realization is possible. Opening, therefore, is our work.
"When you see through the addiction to a separate sense of selfhood you've got an opportunity to move past 'I'ddiction."
"The moment we recognize that the white hot fire of desire won't kill us, we begin deepening a practice that can't help but show Freedom."
What does it mean to Be? In this podcast, Michael suggests that thinking has nothing to do with Being and that giving, as well as receiving are enhanced by our apprehension of the deep connection we get when we can simply rest… simply be. Ultimately, this process is about “not flinching” in the white hot fire of whatever intensity arises. Whatever our want or desire might be, practicing stillness in the face of this desire speeds up our realization of Awakening.
Where is the boundary between the finite and the Infinite; between the small self and a deep, abiding peace? In this podcast, Michael suggests ways to not only meet this boundary, but to practice a presence that can manifest in a way that has no boundary at all.
"The light of awareness has the ability to break the bonds that continually prevent deep clarity from tearing down the boundary between self and Infinite."
In this podcast, Michael was interviewed for an author’s evening at the Lafayette Library. He was asked to speak about his book, Awake in This Life, and why he wrote it. In this interview, conducted by Casey Sasner, Michael discusses how his experience in this, his local library, introduced him to Maurice Sendak’s, Where the Wild Things Are and how this influenced the beginning of his journey.
"I wrote Awake in This Life because I didn't have much of a choice. Too many people have an awful choice that involves either trying to fit into the religious tradition of their past which no longer holds much relevance, or they can choose to have no spiritual life at all. This isn't a choice that people have to make. There is another way."
In this podcast, Michael explores the roots or our wanting and our desire to have things a certain way. Ultimately, “…our Freedom”, he says, “reveals itself in this exploration of desire.” In order to speed up this process, finding a teacher, a teaching, and a group of spiritual friends, according to Michael, is crucial
"Let clarity reflect itself internally so that the question of what you want allows you to get out of your own way."
This particular podcast was recorded at a recent half-day intensive. In it, Michael shares his experience as a father and how it’s reminded him to pay very close attention to the mask of personality. Doing so helps us see what is behind our own masks as well as those of others. He also goes on to offer some advice on how to approach non-clinging in relation to those we love most.
In this podcast, Michael shares his experience of going through the deep trials of spiritual work. Rather than being impediments to the Path, Michael argues that the powerful challenges that stillness brings helps to bring light into and through our work. This paradox, while confusing to the mind, helps us uncover the spaciousness that lies beyond the mind.
In this podcast, Michael shares his experience of going through the deep trials of spiritual work. Rather than being impediments to the Path, Michael argues that the powerful challenges that stillness brings helps to bring light into and through our work. This paradox, while confusing to the mind, helps us uncover the spaciousness that lies beyond the mind.
"When we live from a place of non-opposition, we have more tools with which to build lives of meaning."
In this podcast, Michael shares his view of what it means to no longer oppose anything. Rather than letting this guide us into a bland state of dormancy and avoidance, non-opposition helps us engage more constructively in life.
"Whether or not the Buddha actually lived or not has nothing to do with our awakening. Clinging to stories that surround our ideas of the Buddha, or Christ, or any other mystic are what let our fundamentalist natures flourish."
In this podcast, Michael discusses the most primal of all addictions. The addiction to our sense of being a separate self defines what Buddhists call delusion. Our tendency to depend on our self-created stories about what is true and what is not true generates our suffering, according to Michael. But it is our ability to see through these stories that lets us uproot them at their source, thus allowing for us to be free of them. Freedom from our addictions to these various stories lets us source our behavior and activity from a place of depth and openness.
In this podcast, Michael discusses the practice with a group of beginners. Issues concerning the simplicity of bowing, the wonder of his baby daughters vomiting, and the reminder of how short our time together actually is.
"What is it to be a self? What is it that wants to hang on to things we know will be taken away?"
In this podcast, recorded at San Damiano Retreat Center in Danville, California, Michael proposes that when we truly stop, we don’t leave room for the ego to manage our experience. Instead something greater takes over allowing for us to respond appropriately in each moment.
In this podcast, Michael suggests that Awakening doesn’t do away with desire, but rather shifts our relationship to it. In this shift, we open ourselves to what is before all desire, AS what is before all desire. At this open field, we see that there is nothing there. Once we can integrate this into our experience, we walk with enlightened steps.
"Problems show up along the Path when we start asking questions like: Where do I move to become still?"
In this podcast, Michael invites us to get out of the way of a natural impulse to awaken. Part of this involves integrating stillness into the midst of our busy lives. But enlightenment also requires, paradoxically, that we want it more than anything. In other words, an intention to awaken to Truth is required if we are ever to integrate enlightenment.
"You've got to want Freedom in order to taste it. This doesn't mean that we attach to the goal, but we do have to lean intentionally into the endeavor."
In this podcast, Michael invites us to lose everything, especially ourselves. As ominous as this may sound, he goes on to suggest that in allowing ourselves to truly face the fact that, sooner or later, everything will be taken from us. Letting this recognition in to our conscious experience primes us for Awakening, even in the midst of hell.
"Having a sense of the Ultimate Truth, even uncovering a deep realization of the Ultimate Truth, is not enough."
In this podcast, Michael discusses the issues surrounding teachers, teaching and the mistaken belief that an Awakening experience is the end of the spiritual journey.
In this podcast, Michael discusses how the challenge of practicing with even the darkest of emotions can help open us to Truth.
In this podcast, Michael discusses how our willingness to not get anything even as we give shows us the Path to Awakening.
In this podcast, Michael discusses how our willingness to not get anything even as we give shows us the Path to Awakening.
In this podcast, Michael discusses the loss of a sangha member and how this loss has inspired so many to deepen their practice.
In this podcast, Michael discusses the loss of a sangha member and how this loss has inspired so many to deepen their practice.
In this podcast, we’ve combined three sections of different talks. Common among each talk is Michael’s assertion that meditation is the simplest and yet the most demanding of all activities.
In this podcast, we've combined three sections of different talks. Common among each talk is Michael's assertion that meditation is the simplest and yet the most demanding of all activities.
In this evening’s talk, Michael talks about how meditation is the simplest and the most demanding of all activities.
In this evening's talk, Michael talks about how meditation is the simplest and the most demanding of all activities.
In this evening’s talk, Michael talks about how the study of our negativity frees us from its hooks and barbs.
In this evening's talk, Michael talks about how the study of our negativity frees us from its hooks and barbs.
In this evening's talk, Michael talks about our potential struggle with realization and recognition of Enlightenment in the face of karmic activity.
In this evening’s talk, Michael talks about our potential struggle with realization and recognition of Enlightenment in the face of karmic activity.
In this talk given to Lafayette California's ITP Group, Michael talks about getting past the "I-sense".
In this talk given to Lafayette California’s ITP Group, Michael talks about getting past the “I-sense”.
In tonight’s talk, Michael talks about changing our relationship to what the mind perceives as mistakes.
In tonight's talk, Michael talks about changing our relationship to what the mind perceives as mistakes.
In tonight’s talk, Michael talks about how the phrase, “Be, Here, Now” says the same thing three times.
In tonight's talk, Michael talks about how the phrase, "Be, Here, Now" says the same thing three times.
In tonight’s talk, Michael talks about his seven day retreat at Green Gulch Farm Zen Center.
In tonight's talk, Michael talks about his seven day retreat at Green Gulch Farm Zen Center.
In tonight's talk, Michael discusses the incomplete nature of what he calls small self being. When our orientation is kept down by the fire of our addictions to egoic thinking and movement, we lose a felt sense of stillness that has the potential to awaken us in any situation. He also goes on to speak of stillness as a way of uncovering a peace that doesn't leave us even in the face of grand challenges.
In tonight’s talk, Michael discusses the incomplete nature of what he calls small self being. When our orientation is kept down by the fire of our addictions to egoic thinking and movement, we lose a felt sense of stillness that has the potential to awaken us in any situation. He also goes on to speak of stillness as a way of uncovering a peace that doesn’t leave us even in the face of grand challenges.
In tonight's talk, Michael discusses what he calls the "Four A's" of awareness, acceptance, availability, and authenticity. Living from the Four A's we free ourselves from the contracted activity and limited thinking of the small self.
In tonight’s talk, Michael discusses what he calls the “Four A’s” of awareness, acceptance, availability, and authenticity. Living from the Four A’s we free ourselves from the contracted activity and limited thinking of the small self.
In tonight’s talk, Michael discusses the ways in which we are blind to what is truly beautiful in ourselves, others, and the world no matter what the situation might be. Seeing through all that veils the inherent beauty from our site develops a deeper sense of integrity and completion within us.
In tonight's talk, Michael discusses the ways in which we are blind to what is truly beautiful in ourselves, others, and the world no matter what the situation might be. Seeing through all that veils the inherent beauty from our site develops a deeper sense of integrity and completion within us.
Tonight Michael talks about facing the terror of our own mortality with integrity. This allows for each of us to lead a deeper life.
Tonight Michael talks about facing the terror of our own mortality with integrity. This allows for each of us to lead a deeper life.
In tonight’s talk, Michael talks about the importance of getting a teacher, a teaching, and a group of spiritual friends. He also goes into how attempts at killing the ego wipes out the potential for Awakening. So then how do we measure our experience against those among us who are Awakened? This and issues like spiritual skepticism, groups of spiritual friends, and intention are also covered.
In tonight's talk, Michael talks about the importance of getting a teacher, a teaching, and a group of spiritual friends. He also goes into how attempts at killing the ego wipes out the potential for Awakening. So then how do we measure our experience against those among us who are Awakened? This and issues like spiritual skepticism, groups of spiritual friends, and intention are also covered.
In tonight's talk, Michael offers us his rather unorthodox interpretation of Zen's Ten Oxherding pictures.
In tonight’s talk, Michael offers us his rather unorthodox interpretation of Zen’s Ten Oxherding pictures.
In tonight's talk, Michael talks about how our everyday mind points us toward Awakening. Putting ourselves into an alert space means that we can't allow ourselves to simply become numb to life. Nor can we indulge our stories or the negativity that arises in our normal circumstances. In fact as we fully meet our lives and allow for anything to arise, we can open to what is True beyond our own stories. Looking at the challenges of our practices and our day-to-day lives allows us to get into a space where we can see our negativity. At the seeing of our negativity, we can disidentify from it. This disidentification is our Freedom from suffering.
In tonight’s talk, Michael talks about how our everyday mind points us toward Awakening. Putting ourselves into an alert space means that we can’t allow ourselves to simply become numb to life. Nor can we indulge our stories or the negativity that arises in our normal circumstances. In fact as we fully meet our lives and allow for anything to arise, we can open to what is True beyond our own stories. Looking at the challenges of our practices and our day-to-day lives allows us to get into a space where we can see our negativity. At the seeing of our negativity, we can disidentify from it. This disidentification is our Freedom from suffering.
Falling into our habitual patterns can get in the way of any meaningful practice. In tonight’s talk, Michael suggests that we explore these slips since they, like all other situations, offer us awakening. Having the courage to stand in this light of consciousness helps us see clearly and see through whatever might keep us locked in the normal delusion and prevent us from meeting life with our Original Face.
Falling into our habitual patterns can get in the way of any meaningful practice. In tonight's talk, Michael suggests that we explore these slips since they, like all other situations, offer us awakening. Having the courage to stand in this light of consciousness helps us see clearly and see through whatever might keep us locked in the normal delusion and prevent us from meeting life with our Original Face.
“You want the shortcut?” Michael asks in tonight’s talk. “Let go of all things personal and watch all the things that the small self is doing on the stage of mind.” This awareness is whole, complete and timeless. Rest there and watch everything change.
"You want the shortcut?" Michael asks in tonight's talk. "Let go of all things personal and watch all the things that the small self is doing on the stage of mind." This awareness is whole, complete and timeless. Rest there and watch everything change.
"The stories that we've been told, as well as the stories we tell ourselves, can hinder Awakening to the Truth beyond the stories," Michael says in tonight's talk. Opening to a practice that puts us in the middle of what ever stories we might cling to is exactly the Path we can take in order to approach our lives with the deepest integrity possible.
“The stories that we’ve been told, as well as the stories we tell ourselves, can hinder Awakening to the Truth beyond the stories,” Michael says in tonight’s talk. Opening to a practice that puts us in the middle of what ever stories we might cling to is exactly the Path we can take in order to approach our lives with the deepest integrity possible.
“The rarefied air forces us to let go of the stuff we don’t need,” Michael says in tonight’s talk. “Truth beyond name and form shows up as we climb higher up the Mountain of Spirit and turn up the heat on our practice.”
This is hard work. In the midst of it all, our work is to renounce our craving. This helps us develop a different relationship with our craving. This new relationship spontaneously brings the entire Dharma home.
"The rarefied air forces us to let go of the stuff we don't need," Michael says in tonight's talk. "Truth beyond name and form shows up as we climb higher up the Mountain of Spirit and turn up the heat on our practice." This is hard work. In the midst of it all, our work is to renounce our craving. This helps us develop a different relationship with our craving. This new relationship spontaneously brings the entire Dharma home.
“Everybody has everything they need for enlightenment,” says Michael in tonight’s talk. “You’ll never find Awakening to happen any place other than right here.”
The minute we see and meet things as they are, we are open. When we are open there is no longer any pushing. The recognition of this pushing is not pushing, rather it is a direct path to the Source of who we truly are.
"Everybody has everything they need for enlightenment," says Michael in tonight's talk. "You'll never find Awakening to happen any place other than right here." The minute we see and meet things as they are, we are open. When we are open there is no longer any pushing. The recognition of this pushing is not pushing, rather it is a direct path to the Source of who we truly are.
"Don't throw your preferences out the window," says Michael in tonight's talk. "Study them in order to see how they lead to attachment." Michael further explains how we get in the way of Awakening by creating yet more Karma, or tangle as he often says. The way out of this trap is to become aware of three qualities: all things are temporary, all things depend on our imputation, all things are Spirit in action.
“Don’t throw your preferences out the window,” says Michael in tonight’s talk. “Study them in order to see how they lead to attachment.”
Michael further explains how we get in the way of Awakening by creating yet more Karma, or tangle as he often says. The way out of this trap is to become aware of three qualities: all things are temporary, all things depend on our imputation, all things are Spirit in action.
As important as a good teacher is, we also must consider how critical a meditation practice is as we walk the Path. In tonight's talk, Michael explains how we can help this process along by being careful in how we practice. As we practice with care, we get to come back into the world more deeply integrated with all that is around us. This is exactly what happens when, instead of doing meditation, we let meditation do us.
As important as a good teacher is, we also must consider how critical a meditation practice is as we walk the Path. In tonight’s talk, Michael explains how we can help this process along by being careful in how we practice. As we practice with care, we get to come back into the world more deeply integrated with all that is around us. This is exactly what happens when, instead of doing meditation, we let meditation do us.
The whole of deep spiritual teaching is essentially the communication of space. In tonight's talk, Michael explains how we can participate with the world instead of avoiding it. He also talks about what any of us might consider when we begin looking for a teacher.
The whole of deep spiritual teaching is essentially the communication of space. In tonight’s talk, Michael explains how we can participate with the world instead of avoiding it. He also talks about what any of us might consider when we begin looking for a teacher.
Living from a place of calm, alert presence that doesn't allow us to avoid anything untangles the knots of Karma. In tonight's talk, Michael explains how we can learn to change our relationship to what gets us caught in life's tangle. We get our inspiration from knowing that every single awakened being has gone through the same climb as we are engaging in presently. And at some point, our adventure becomes more important than the baggage we're carrying.
Living from a place of calm, alert presence that doesn’t allow us to avoid anything untangles the knots of Karma. In tonight’s talk, Michael explains how we can learn to change our relationship to what gets us caught in life’s tangle. We get our inspiration from knowing that every single awakened being has gone through the same climb as we are engaging in presently. And at some point, our adventure becomes more important than the baggage we’re carrying.
While in a monastery in Nepal, Michael learned to drink around the leaves of the unstrained tea he was served. What Michael discusses in tonight's talk, among other things, is how we can learn to relate to what floats around in our lives. He goes on to discuss the Four Noble Truths and how they can continually help us stay on track in our practice.
While in a monastery in Nepal, Michael learned to drink around the leaves of the unstrained tea he was served. What Michael discusses in tonight’s talk, among other things, is how we can learn to relate to what floats around in our lives. He goes on to discuss the Four Noble Truths and how they can continually help us stay on track in our practice.
Stillness, quietude and openness are key to any authentic practice. Once we practice these three qualities, according to what Michael tells us in tonight's talk, we begin to realize a purification that helps us recognize what it means to let go into the Emptiness that is Everything. In purification we make ourselves ready for what stillness offers and free ourselves from the tangle that is called karma.
Stillness, quietude and openness are key to any authentic practice. Once we practice these three qualities, according to what Michael tells us in tonight’s talk, we begin to realize a purification that helps us recognize what it means to let go into the Emptiness that is Everything. In purification we make ourselves ready for what stillness offers and free ourselves from the tangle that is called karma.
Being without speaking is a beautiful way of expressing our selves totally. This happens when we give our mind an open field in which to graze. We have two major paths to meditative awareness: Big Field, and Cattle Chute. In this talk, Michael suggests that the bigger our field, the greater our chance to study our minds. When we do this we see that our ego is to reality as a ping pong ball is to the ocean. We see that the ocean has nothing to resist. Our ping pong ball mind, however, is desperate to try to manage or think of managing our oceanic nature. Here we find joy. Infinite joy.
Being without speaking is a beautiful way of expressing our selves totally. This happens when we give our mind an open field in which to graze. We have two major paths to meditative awareness: Big Field, and Cattle Chute. In this talk, Michael suggests that the bigger our field, the greater our chance to study our minds. When we do this we see that our ego is to reality as a ping pong ball is to the ocean. We see that the ocean has nothing to resist. Our ping pong ball mind, however, is desperate to try to manage or think of managing our oceanic nature. Here we find joy. Infinite joy.
This podcast is a recording made by members of the Infinite Smile, expressing their gratitude for the Sangha, as a way of asking for all who have been touched by this teaching to give. Thank you in advance for your generosity.
This podcast is a recording made by members of the Infinite Smile, expressing their gratitude for the Sangha, as a way of asking for all who have been touched by this teaching to give. Thank you in advance for your generosity.
Unlike his normal dharma talks, this podcast is a recording of a presentation he gave to the Walnut Creek, California, Integral Transformative Practice group. For the most part Michael describes the three levels of awareness, nirmanakaya, sambhogakaya, and dharmakaya. At each level, he suggests that there are various traps and snares to consider as we walk the spiritual path. And yet Michael also suggests that there is a way that helps us avoid these impediments.
Unlike his normal dharma talks, this podcast is a recording of a presentation he gave to the Walnut Creek, California, Integral Transformative Practice group. For the most part Michael describes the three levels of awareness, nirmanakaya, sambhogakaya, and dharmakaya. At each level, he suggests that there are various traps and snares to consider as we walk the spiritual path. And yet Michael also suggests that there is a way that helps us avoid these impediments.
Is it possible to gain enough perspective on our wants and desires that we can actually become free of them, as the Buddha taught?
In tonight’s talk, Michael addresses this issue by pointing out that stillness allows for us to not only see our “nonsense,” but to let it go. As Lao Tzu says, “when our cup is full, stop pouring.”
Is it possible to gain enough perspective on our wants and desires that we can actually become free of them, as the Buddha taught? In tonight's talk, Michael addresses this issue by pointing out that stillness allows for us to not only see our "nonsense," but to let it go. As Lao Tzu says, "when our cup is full, stop pouring."
How is it that Eihei Dogen’s suggestion that when we “forget the self, we are enlightened by all things” apply when we welcome new life into the world?
In tonight’s talk, recorded just two days after his daughter’s birth, Michael addresses this issue by pointing out that watching our impulses to be and act in certain ways, frees us from their limitations. Watching our impulses to assure outcomes, and to cling to relationships, helps us awaken from ordinary delusion.
How is it that Eihei Dogen's suggestion that when we "forget the self, we are enlightened by all things" apply when we welcome new life into the world? In tonight's talk, recorded just two days after his daughter's birth, Michael addresses this issue by pointing out that watching our impulses to be and act in certain ways, frees us from their limitations. Watching our impulses to assure outcomes, and to cling to relationships, helps us awaken from ordinary delusion.
How can we possibly stabilize any type of spiritual practice or realization in the face of all the crap that the world throws our way?
In tonight’s talk, Michael addresses this issue by suggesting that practicing in the face of beauty is no different than practicing in the mess of daily life. Meditation helps us manage this process by showing us a way to meet all experience with complete relaxation.
How can we possibly stabilize any type of spiritual practice or realization in the face of all the crap that the world throws our way? In tonight's talk, Michael addresses this issue by suggesting that practicing in the face of beauty is no different than practicing in the mess of daily life. Meditation helps us manage this process by showing us a way to meet all experience with complete relaxation.
What happens when we truly forgive?
In tonight’s talk, Michael discusses how the simple release that comes with real forgiveness allows us to let the Universe evolve through us consciously. Meeting our stillness during our waking hours helps us along this path. Patience helps us as well. In addition, clarity supports the continual evolution of all of that is truly expansive in us as well as others.
What happens when we truly forgive? In tonight's talk, Michael discusses how the simple release that comes with real forgiveness allows us to let the Universe evolve through us consciously. Meeting our stillness during our waking hours helps us along this path. Patience helps us as well. In addition, clarity supports the continual evolution of all of that is truly expansive in us as well as others.
Are there reasons to embrace a group of spiritual friends?
In this talk, Michael discusses how we actually need friends to assist us as we climb the Mountain of Spirit. “We may take the steps on our own,” he says, “but we need friends to deepen our realization.”
Are there reasons to embrace a group of spiritual friends? In this talk, Michael discusses how we actually need friends to assist us as we climb the Mountain of Spirit. "We may take the steps on our own," he says, "but we need friends to deepen our realization."
Can we become familiar with what the ego feels like?
In this talk, Michael discusses uncovering the fundamental truth that is beyond name and form. When we feel resistance to this truth, we are feeling the skin of ego. When we get into a sangha, or group, of spiritual friends, the sensitivity of ego’s skin increases. We begin to see ourselves in others; hear our interior dialogs from others’ mouths; feel our own pain mirrored in the suffering of others. We ultimately see that all things are totally related and that nothing is outside of relationship. From here we can let go and thus, awaken to what is past the skin of ego.
Can we become familiar with what the ego feels like? In this talk, Michael discusses uncovering the fundamental truth that is beyond name and form. When we feel resistance to this truth, we are feeling the skin of ego. When we get into a sangha, or group, of spiritual friends, the sensitivity of ego's skin increases. We begin to see ourselves in others; hear our interior dialogs from others' mouths; feel our own pain mirrored in the suffering of others. We ultimately see that all things are totally related and that nothing is outside of relationship. From here we can let go and thus, awaken to what is past the skin of ego.
What is our True Nature? What is our Natural State?
In this talk, Michael discusses the ways in which we inhibit that which is completely Natural from showing up through us. He first gives some pointers on cultivating basic awareness in our meditation, and then follows up with a quick suggestion about meeting with a teacher.
What is our True Nature? What is our Natural State? In this talk, Michael discusses the ways in which we inhibit that which is completely Natural from showing up through us. He first gives some pointers on cultivating basic awareness in our meditation, and then follows up with a quick suggestion about meeting with a teacher.
In this talk, Michael discusses how we can see that those who metaphorically give us bloody noses, can be our greatest teachers, offering us great Dharma doors through which we can walk. He talks about his stint as a stand-up comic, and then uses an excerpt from his upcoming book, in order to help articulate how it is that we can learn to allow for space to inform all in us that is closed. Questions from the audience deal with observing our addictions as a way of diminishing them; and not caring what people think.
In this talk, Michael discusses how we can see that those who metaphorically give us bloody noses, can be our greatest teachers, offering us great Dharma doors through which we can walk. He talks about his stint as a stand-up comic, and then uses an excerpt from his upcoming book, in order to help articulate how it is that we can learn to allow for space to inform all in us that is closed. Questions from the audience deal with observing our addictions as a way of diminishing them; and not caring what people think.
What does it mean to have a Beginner’s Mind? In this talk, Michael discusses how we can meet our lives in a way that frees us from the traps of day-to-day living. He uses an excerpt from Jon Kabat-Zinn’s book Wherever You Go, There You Are. Over time, as he explains, we become increasingly comfortable with the Questions from the audience deal with the difference between trust and faith; frustration with voicemail; facing the difference between small trust and Big Trust.
What does it mean to have a Beginner's Mind? In this talk, Michael discusses how we can meet our lives in a way that frees us from the traps of day-to-day living. He uses an excerpt from Jon Kabat-Zinn's book Wherever You Go, There You Are. Over time, as he explains, we become increasingly comfortable with the Questions from the audience deal with the difference between trust and faith; frustration with voicemail; facing the difference between small trust and Big Trust.
How is it that deep spiritual teaching is said to offer us nothing? In this talk, Michael discusses how the ego wants desperately to be recognized, but then in this recognition, its relevance begins to wane. Questions from the audience deal with how this work is inherently playful; and, how we need the ego in order to get passed it.
How is it that deep spiritual teaching is said to offer us nothing? In this talk, Michael discusses how the ego wants desperately to be recognized, but then in this recognition, its relevance begins to wane. Questions from the audience deal with how this work is inherently playful; and, how we need the ego in order to get passed it.
How is it that we can stay centered, even if we feel someone is getting in our way? In this talk, Michael discusses the tipping point at which we become more interested in our own reactions to unconsciousness rather than the unconsciousness being perpetrated against us. When this practice becomes grounded in our experience we find that we don't crave. Since we don't crave, we lose the thing that fuels our suffering. Questions from the audience deal with how we can differentiate between being indifferent and at peace; different personality types and their challenges in practicing stillness; and, uncovering the subtle differences between greed and aversion.
How is it that we can stay centered, even if we feel someone is getting in our way? In this talk, Michael discusses the tipping point at which we become more interested in our own reactions to unconsciousness rather than the unconsciousness being perpetrated against us. When this practice becomes grounded in our experience we find that we don’t crave. Since we don’t crave, we lose the thing that fuels our suffering. Questions from the audience deal with how we can differentiate between being indifferent and at peace; different personality types and their challenges in practicing stillness; and, uncovering the subtle differences between greed and aversion.
Meeting with our teacher and asking the questions that burn in us, helps us along the Path. In this talk, Michael discusses how recognizing that we are always WITH everything else all the time, pushes our realization into our conscious experience. Bringing this expanse into a constricted way of life, helps us see, hear, taste, and touch a more complete story. Questions from the audience deal with how egos are still divine manifestations of the Infinite; and how Infinity couldn’t care less about the conflicts of mind.
Meeting with our teacher and asking the questions that burn in us, helps us along the Path. In this talk, Michael discusses how recognizing that we are always WITH everything else all the time, pushes our realization into our conscious experience. Bringing this expanse into a constricted way of life, helps us see, hear, taste, and touch a more complete story. Questions from the audience deal with how egos are still divine manifestations of the Infinite; and how Infinity couldn't care less about the conflicts of mind.
Great teachers make great maps, at least in the spiritual realm. In this talk, Michael uses a brief set of instructions written by Ken Wilber that point directly toward our Witnessing Awareness. Uncovering this Witness, this essential opening of Spirit, is made very simple when the maps that our teachers offer us are clear. Questions from the audience deal with where the “me” is if there is only the Witness; why should we care at all if nothing is real; does Enlightenment change one’s value structure; what do we say when we “get it?”; not being ready for realization; witnessing the actor on the Stage of Mind, over and over and over again; the ego pretending that it is actually the Witness; and, how it is that the ego serves us.
Great teachers make great maps, at least in the spiritual realm. In this talk, Michael uses a brief set of instructions written by Ken Wilber that point directly toward our Witnessing Awareness. Uncovering this Witness, this essential opening of Spirit, is made very simple when the maps that our teachers offer us are clear. Questions from the audience deal with where the "me" is if there is only the Witness; why should we care at all if nothing is real; does Enlightenment change one's value structure; what do we say when we "get it?"; not being ready for realization; witnessing the actor on the Stage of Mind, over and over and over again; the ego pretending that it is actually the Witness; and, how it is that the ego serves us.
In his introduction, Michael lays out a foundation for how we can live from the Ultimate realm rather than just the conventional, or normal, reality that we typically deal with each day . The talk then goes into how all things are temporary, interdependent, and infused with the Infinite. With this in mind, what is it that is spiritual for us? What is NOT spiritual? Is someone less spiritual based on our personal sense, our personal attachments, of what "spiritual" looks like. Questions from the audience deal with how even inanimate objects are pointers to Awakening; and what to do when all we want to do is sit down and be quiet.
In his introduction, Michael lays out a foundation for how we can live from the Ultimate realm rather than just the conventional, or normal, reality that we typically deal with each day . The talk then goes into how all things are temporary, interdependent, and infused with the Infinite. With this in mind, what is it that is spiritual for us? What is NOT spiritual? Is someone less spiritual based on our personal sense, our personal attachments, of what “spiritual” looks like. Questions from the audience deal with how even inanimate objects are pointers to Awakening; and what to do when all we want to do is sit down and be quiet.
In the beginning of this talk, Michael discusses how we can question our most significant attachments. What, for instance, do we do with war? Is it ever justified? Can we ever come up with answers to why "bad things happen to good people?" Or are we just supposed to become intimate with the situations that hurt? From these questions, Michael describes a significant meeting with one of his teachers some years ago, and then goes on to talk about what we might look for in spiritual teachers. Questions from the audience deal with being our own teachers; how to generate motivation for sitting; how to interpret The Secret in terms of this teaching.
In the beginning of this talk, Michael discusses how we can question our most significant attachments. What, for instance, do we do with war? Is it ever justified? Can we ever come up with answers to why “bad things happen to good people?” Or are we just supposed to become intimate with the situations that hurt? From these questions, Michael describes a significant meeting with one of his teachers some years ago, and then goes on to talk about what we might look for in spiritual teachers. Questions from the audience deal with being our own teachers; how to generate motivation for sitting; how to interpret The Secret in terms of this teaching.
In this talk, Michael discusses how we can notice great performers, when they are in full expression, can reflect our own sense of Spirit. In a recent performance, Kurt Elling pointed this out to Michael and his wife, reminding them both that great art allows us to let go of our resistances. From here the talk suggests that the small self, or ego, gets us started along the spiritual path, only to be followed by resistance. At the point of resistance, we either shrink back or we release into whatever presents itself at each moment of life. Questions involve life, death & celebration; letting go versus surrender; mama bear can still be compassionate; and what the Buddha might do in Darfur.
In this talk, Michael discusses how we can notice great performers, when they are in full expression, can reflect our own sense of Spirit. In a recent performance, Kurt Elling pointed this out to Michael and his wife, reminding them both that great art allows us to let go of our resistances. From here the talk suggests that the small self, or ego, gets us started along the spiritual path, only to be followed by resistance. At the point of resistance, we either shrink back or we release into whatever presents itself at each moment of life. Questions involve life, death & celebration; letting go versus surrender; mama bear can still be compassionate; and what the Buddha might do in Darfur.
In this talk, Michael discusses our conscious participation in life with an awakened mind. He discusses the ways in which meditation helps us in this endeavor. At the same time, ego can think that it is Awake. This is an amazing trap, but there are tell-tale signs that this is going on in people. Questions involve employing the Witness in our experience instead of being run by the ego, what we should do when we fail miserably along the Path; and the difficulty in living a life that is partially awake.
In this talk, Michael discusses our conscious participation in life with an awakened mind. He discusses the ways in which meditation helps us in this endeavor. At the same time, ego can think that it is Awake. This is an amazing trap, but there are tell-tale signs that this is going on in people. Questions involve employing the Witness in our experience instead of being run by the ego, what we should do when we fail miserably along the Path; and the difficulty in living a life that is partially awake.
This is the second of three talks Michael gave on our October weekend intensive. In this talk, Michael gives us some pointers in relation to the five major hindrances to Awakening. Becoming intimate with these hindrances allows us to live intimately in this life, and this too is the very process of Awakening.
This is the second of three talks Michael gave on our October weekend intensive. In this talk, Michael gives us some pointers in relation to the five major hindrances to Awakening. Becoming intimate with these hindrances allows us to live intimately in this life, and this too is the very process of Awakening.
This is the first of three talks Michael gave on our October weekend intensive. His theme for the weekend centered around living "right there with everything" as everything shows up. This is how we live intimately in this life, and this is the process of Awakening.
This is the first of three talks Michael gave on our October weekend intensive. His theme for the weekend centered around living “right there with everything” as everything shows up. This is how we live intimately in this life, and this is the process of Awakening.
In this talk, Michael articulates a path towards an ever-deepening gratitude for this life, no matter what the circumstances. This is a “thanks giving” at each moment in life.
In this talk, Michael articulates a path towards an ever-deepening gratitude for this life, no matter what the circumstances. This is a "thanks giving" at each moment in life.
In this talk, Michael points out that we don’t need to look for anything outside of our experience in order to Awaken to the Truth that the Buddha, Christ and all of the other spiritual heavyweights have embodied.
In this talk, Michael points out that we don't need to look for anything outside of our experience in order to Awaken to the Truth that the Buddha, Christ and all of the other spiritual heavyweights have embodied.
In his talk, Michael addresses our recognition of all the mess that we need to face as we deepen our practice.
In his talk, Michael addresses our recognition of all the mess that we need to face as we deepen our practice.
This talk took place in the beginning of October of 2006, days after the school shooting in Lancaster County, Pennsylvania. In his talk. Michael addresses how the funerals of the Amish community perhaps showed us another way for today’s religion. On PBS’s News Hour, Ann Taylor Fleming gives a beautiful commentary on this very topic. Getting close to the tragedy offers us a freedom from it.
This talk took place in the beginning of October of 2006, days after the school shooting in Lancaster County, Pennsylvania. In his talk. Michael addresses how the funerals of the Amish community perhaps showed us another way for today's religion. On PBS's News Hour, Ann Taylor Fleming gives a beautiful commentary on this very topic. Getting close to the tragedy offers us a freedom from it.
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In this video response, Michael addresses some of the ways that ego resists both practice as well as engaging in the world as we become informed by stillness.
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In this video response, Michael addresses some of the ways that ego resists both practice as well as engaging in the world as we become informed by stillness.
Tonight’s discussion centers around the sense that we are always lacking something that will make us complete. In this psychological space ego is totally at home, especially since fear can arise so easily when we feel like we are lacking. Michael relates this idea to how Carl Jung says that the most frightening thing any of us goes through is to “accept ourselves completely.” Questions relate to everyday fears; Awakened mind; surrender as opposed to giving in; and the contagiousness of unconsciousness.
Tonight's discussion centers around the sense that we are always lacking something that will make us complete. In this psychological space ego is totally at home, especially since fear can arise so easily when we feel like we are lacking. Michael relates this idea to how Carl Jung says that the most frightening thing any of us goes through is to "accept ourselves completely." Questions relate to everyday fears; Awakened mind; surrender as opposed to giving in; and the contagiousness of unconsciousness.
This is the second installment of Michael’s discussion of Chapter 10 of After the Ecstacy the Laundry, by Jack Kornfield. This conversation centers around how the Path is paved with a series of mistakes. Dogen’s approach to practice is discussed since it embraces our work with continuous mistakes.
This is the second installment of Michael's discussion of Chapter 10 of After the Ecstacy the Laundry, by Jack Kornfield. This conversation centers around how the Path is paved with a series of mistakes. Dogen's approach to practice is discussed since it embraces our work with continuous mistakes.
This is the first installment of Michael’s discussion of Chapter 10 of After the Ecstacy the Laundry, by Jack Kornfield.
This is the first installment of Michael's discussion of Chapter 10 of After the Ecstacy the Laundry, by Jack Kornfield.
In tonight’s talk, Michael discusses practicing in the face of threat. Uncovering stillness even in the face of it all means that we enter into and see out of Dharma eyes. He links his discussion to how Ludwig von Wittgenstein and Karl Popper debated about whether or not there are “problems” or just “situations.” Also he discusses Trungpa Rinpoche’s deliniation between idiot compassion and true compassion, as well as how we can employ discriminating awareness in our experience instead of judgement. Questions and comments deal with the Dalai Lama’s approach to stress.
In tonight's talk, Michael discusses practicing in the face of threat. Uncovering stillness even in the face of it all means that we enter into and see out of Dharma eyes. He links his discussion to how Ludwig von Wittgenstein and Karl Popper debated about whether or not there are "problems" or just "situations." Also he discusses Trungpa Rinpoche's deliniation between idiot compassion and true compassion, as well as how we can employ discriminating awareness in our experience instead of judgement. Questions and comments deal with the Dalai Lama's approach to stress.
In tonight's brief talk, Michael, once again discusses the Sufi teaching of "dying before we die." How, for instance do we deal with living in the "real world" and dying into the Ultimate Reality? As we begin to surf between these two worlds, our stake in all things permanent begins to shift radically. Michael discusses meeting in dokusan with his teacher where this very issue moved his practice substantially. It's here that we become a manifestation of divine grace and ease.
In tonight’s brief talk, Michael, once again discusses the Sufi teaching of “dying before we die.” How, for instance do we deal with living in the “real world” and dying into the Ultimate Reality? As we begin to surf between these two worlds, our stake in all things permanent begins to shift radically. Michael discusses meeting in dokusan with his teacher where this very issue moved his practice substantially. It’s here that we become a manifestation of divine grace and ease.
In tonight’s talk, Michael discusses concepts brought up in chapter eight of Jack Kornfield’s book, After the Ecstacy the Laundry. The discussion centers around having our initial exposure to spiritual work, gives way to returning to our lives, letting go of our lives, and then letting go of the letting go. At the point of any Great Awakening we recognize that our work is never done. The practice, then, never ends. Michael then has his students meet to discuss the reading and the talk from an impersonal place. Questions and comments deal with how Krishnamurthi’s teaching methods might correspond with what is being done with Infinite Smile; how satori supports compassion.
In tonight's talk, Michael discusses concepts brought up in chapter eight of Jack Kornfield's book, After the Ecstacy the Laundry. The discussion centers around having our initial exposure to spiritual work, gives way to returning to our lives, letting go of our lives, and then letting go of the letting go. At the point of any Great Awakening we recognize that our work is never done. The practice, then, never ends. Michael then has his students meet to discuss the reading and the talk from an impersonal place. Questions and comments deal with how Krishnamurthi's teaching methods might correspond with what is being done with Infinite Smile; how satori supports compassion.
In tonight's talk, Michael discusses how the maps of enlightenment are never the territory of Awakening. Then he shows us how the Dzogchen approach of ground, path, and fruition of the Dharma lead us directly to the ultimate teaching of consciously letting go. He also looks at how recognition, resistance, and release correspond to these most sacred teachings pointing toward our interior landscape. Questions and comments deal with how studying our attachments dissolves them; getting frustrated with people; appropriate responses when things get hot; as well as exploring who is the "I."
In tonight’s talk, Michael discusses how the maps of enlightenment are never the territory of Awakening. Then he shows us how the Dzogchen approach of ground, path, and fruition of the Dharma lead us directly to the ultimate teaching of consciously letting go. He also looks at how recognition, resistance, and release correspond to these most sacred teachings pointing toward our interior landscape. Questions and comments deal with how studying our attachments dissolves them; getting frustrated with people; appropriate responses when things get hot; as well as exploring who is the “I.”
In tonight's talk, Michael discusses the issues that can be associated with the enlightenment experience known in Zen as satori. Questions and comments deal with Shunryu Suzuki's assertion that he never had this experience, as well as attaching to the hope of some future satori as a way of blocking its expression in the now.
In tonight’s talk, Michael discusses the issues that can be associated with the enlightenment experience known in Zen as satori. Questions and comments deal with Shunryu Suzuki’s assertion that he never had this experience, as well as attaching to the hope of some future satori as a way of blocking its expression in the now.
In tonight’s talk, Michael discusses the internal tendencies that keep us from opening to Awakening. Questions and comments deal with an observing mind acting as an enlightened mind; recognizing ego when it’s trying to act as if it is enlightened.
In tonight's talk, Michael discusses the internal tendencies that keep us from opening to Awakening. Questions and comments deal with an observing mind acting as an enlightened mind; recognizing ego when it's trying to act as if it is enlightened.
In tonight’s talk, Michael discusses Chapter 5 of Jack Kornfield’s book, After the Ecstacy the Laundry. In between distractions from Michael’s dog Sumi, and a strained sound system, the discussion deals with three open relationships we need to cultivate with our experience in order to Awaken. Those relationships involve thoughts, feelings, and time. Questions and comments deal with the seeming impossibility of finding time to be still; wrapping our minds around practice; and why bother reading or meditating when it simply makes us “good buddhists.”
In tonight's talk, Michael discusses Chapter 5 of Jack Kornfield's book, After the Ecstacy the Laundry. In between distractions from Michael's dog Sumi, and a strained sound system, the discussion deals with three open relationships we need to cultivate with our experience in order to Awaken. Those relationships involve thoughts, feelings, and time. Questions and comments deal with the seeming impossibility of finding time to be still; wrapping our minds around practice; and why bother reading or meditating when it simply makes us "good buddhists."
In tonight’s talk, Michael considers the fifth anniversary of September 11th. Listening and seeing both self and others from an expansive rather than a contracted view supports the unfolding of the Peace that is never absent. Questions and comments deal with the experience of engaging those who wish us harm; and meeting conflict with our full presence.
In tonight's talk, Michael considers the fifth anniversary of September 11th. Listening and seeing both self and others from an expansive rather than a contracted view supports the unfolding of the Peace that is never absent. Questions and comments deal with the experience of engaging those who wish us harm; and meeting conflict with our full presence.
In tonight's talk, Michael considers Eihei Dogen's map of Awakening. First we study the self, then we forget the self, and in doing this we are enlightened by all things. Questions and comments deal with the experience of uncooperative people in our lives; and recognizing when we are pushing ourselves too hard, or perhaps not enough.
In tonight’s talk, Michael considers Eihei Dogen’s map of Awakening. First we study the self, then we forget the self, and in doing this we are enlightened by all things. Questions and comments deal with the experience of uncooperative people in our lives; and recognizing when we are pushing ourselves too hard, or perhaps not enough.
In tonight’s talk, Michael reviews the basic steps of our Path leading toward Awakening. He begins with our sense of separation and then points to that which is beyond it. Opening lessens the intensity of our craving and resistance patterns. From here our relationship to birth and death shifts in ways that support our ability to engage the world from a place of total awareness. Questions and comments deal with the experience of grief; the definition of a bodhisattvas; the criticism of too much sitting on our cushions in buddhism and not enough engaged action; coming back from our mountain-tops; and consciously choosing from beyond the mind.
In tonight's talk, Michael reviews the basic steps of our Path leading toward Awakening. He begins with our sense of separation and then points to that which is beyond it. Opening lessens the intensity of our craving and resistance patterns. From here our relationship to birth and death shifts in ways that support our ability to engage the world from a place of total awareness. Questions and comments deal with the experience of grief; the definition of a bodhisattvas; the criticism of too much sitting on our cushions in buddhism and not enough engaged action; coming back from our mountain-tops; and consciously choosing from beyond the mind.
When we really begin to let our lives become spiritual laboratories, we can uncover our preferences. When we uncover our preferences, we can expose our attachment to the veils that keep Spirit from our conscious experience. In tonight’s talk, Michael points out that the Objectivist philosophy of Ayn Rand, while epitomizing the clinging and contraction of ego, offers us a way to the Path of Awakening since her work, ironically, can help us see past the personal preferences of ego. Questions and Comments deal with avoiding preferences versus changing our relationship to them; the idea of wanting enlightenment; and consciously choosing from beyond the mind.
When we really begin to let our lives become spiritual laboratories, we can uncover our preferences. When we uncover our preferences, we can expose our attachment to the veils that keep Spirit from our conscious experience. In tonight's talk, Michael points out that the Objectivist philosophy of Ayn Rand, while epitomizing the clinging and contraction of ego, offers us a way to the Path of Awakening since her work, ironically, can help us see past the personal preferences of ego. Questions and Comments deal with avoiding preferences versus changing our relationship to them; the idea of wanting enlightenment; and consciously choosing from beyond the mind.
Either click HERE to watch Michael's talk in a separate window, or click the video below.
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In this video response Michael discusses how important it is for practitioners to recognize that trances and other spiritual states are only pointers along the Path to Awakening.
Either click HERE to watch Michael’s talk in a separate window, or click the video below.
In order to get these podcasts updated regularly, download the new iTunes software and subscribe to this podcast from the Religion & Spirituality list.
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In this video response Michael discusses how important it is for practitioners to recognize that trances and other spiritual states are only pointers along the Path to Awakening.
According to the Buddha all life is characterized by suffering, impermanence, and no self. In tonight's talk, Michael uses the poem "Invictus" by Wm. Earnest Henley in order to point us in the direction of these Three Marks of Existence, thus offering us a way to uncover our true nature. Despite the fact that the audience microphone was on the fritz this evening, and the questions and comments can barely be heard, the responses might be of interest.
According to the Buddha all life is characterized by suffering, impermanence, and no self. In tonight’s talk, Michael uses the poem “Invictus” by Wm. Earnest Henley in order to point us in the direction of these Three Marks of Existence, thus offering us a way to uncover our true nature. Despite the fact that the audience microphone was on the fritz this evening, and the questions and comments can barely be heard, the responses might be of interest.
There's a huge difference between what we think about things that arise in life and how we feel about them. In tonight's talk, Michael offers us some suggestions on how we can practice relaxing in the space between thoughts. Questions and comments deal with the difficulty in bringing "release" into the world when everyone else is getting in the way; the non-linear development along the developmental Path of Spirit; and coming to stillness of mind through the movement of body.
There’s a huge difference between what we think about things that arise in life and how we feel about them. In tonight’s talk, Michael offers us some suggestions on how we can practice relaxing in the space between thoughts. Questions and comments deal with the difficulty in bringing “release” into the world when everyone else is getting in the way; the non-linear development along the developmental Path of Spirit; and coming to stillness of mind through the movement of body.
What should we do about seduction as we walk the spiritual Path? Not just physical seduction, but intellectual, emotional, and even spiritual seduction. In tonight's talk, Michael suggests that seduction is the natural magnetism that shows us our attachments. Questions and comments deal with what to do after ego is exposed yet still is able to pull life's levers; the difference and sameness of "surrender" and "acceptance"; getting seduced by negativity as well as getting seduced by activity.
What should we do about seduction as we walk the spiritual Path? Not just physical seduction, but intellectual, emotional, and even spiritual seduction. In tonight’s talk, Michael suggests that seduction is the natural magnetism that shows us our attachments. Questions and comments deal with what to do after ego is exposed yet still is able to pull life’s levers; the difference and sameness of “surrender” and “acceptance”; getting seduced by negativity as well as getting seduced by activity.
The Buddha taught that enlightenment is nothing other than the "end of suffering". In tonight's talk, Michael points out that "forgiveness" is nothing other than letting go of stories, identities, and our ideas of enlightenment. This letting go is the end of suffering. To this end, this talk deals with how attachment shows up in mind and in body in order to create suffering for ourselves and others. Questions and comments deal with recognizing the difference between mind and body; recognizing the difference between the voice of the Observing Mind and the Observing Mind itself; and the effects of Awakening on the world.
The Buddha taught that enlightenment is nothing other than the “end of suffering”. In tonight’s talk, Michael points out that “forgiveness” is nothing other than letting go of stories, identities, and our ideas of enlightenment. This letting go is the end of suffering. To this end, this talk deals with how attachment shows up in mind and in body in order to create suffering for ourselves and others. Questions and comments deal with recognizing the difference between mind and body; recognizing the difference between the voice of the Observing Mind and the Observing Mind itself; and the effects of Awakening on the world.
In tonight’s talk, Michael suggests that cutting through the veils that hang between ourselves and Awakening involves getting beyond the inertia of habitual mind patterns. “Hal”, as is said in Sufiism, is the gift of Awakening. But “maquam” is what is earned on the way to the embodiment of this Awakening. Questions and comments deal with what the heavy lifting of embodiment looks like and how getting clever in relationship to practice can inhibit our growth; the difference of being fully present and totally indulgent; and how Awakening deprives us of our attachments to our dreams.
In tonight's talk, Michael suggests that cutting through the veils that hang between ourselves and Awakening involves getting beyond the inertia of habitual mind patterns. "Hal", as is said in Sufiism, is the gift of Awakening. But "maquam" is what is earned on the way to the embodiment of this Awakening. Questions and comments deal with what the heavy lifting of embodiment looks like and how getting clever in relationship to practice can inhibit our growth; the difference of being fully present and totally indulgent; and how Awakening deprives us of our attachments to our dreams.
What happens when we confuse the map with the territory? In tonight’s talk, Michael suggests through the words of Suzuki Roshi, that our stillness practice is a “general housecleaning of our mind.” Questions and comments deal with identifying the stones that block the flow of life; personal enlightenment versus non-personal enlightenment; the suggestion that any awakening experience, or satori, is a map but not the territory of enlightenment; and the difference between sages and normal people.
What happens when we confuse the map with the territory? In tonight's talk, Michael suggests through the words of Suzuki Roshi, that our stillness practice is a "general housecleaning of our mind." Questions and comments deal with identifying the stones that block the flow of life; personal enlightenment versus non-personal enlightenment; the suggestion that any awakening experience, or satori, is a map but not the territory of enlightenment; and the difference between sages and normal people.
Is ten minutes enough time to meditate in order to apprehend the Middle Way? How about twenty minutes? An hour? In tonight's talk, Michael suggests through the words of Descartes, the Koran, and Mohammed, that we need to stay comfortable but not too comfortable with our stillness practice if transformation is to occur. Questions and comments deal with being available to Spirit; seeing one's meditative practice just like a golf swing; having chutzpah as well as softness in one's practice; and turning the heat up on your meditation in the way only you know how to do.
Is ten minutes enough time to meditate in order to apprehend the Middle Way? How about twenty minutes? An hour? In tonight’s talk, Michael suggests through the words of Descartes, the Koran, and Mohammed, that we need to stay comfortable but not too comfortable with our stillness practice if transformation is to occur. Questions and comments deal with being available to Spirit; seeing one’s meditative practice just like a golf swing; having chutzpah as well as softness in one’s practice; and turning the heat up on your meditation in the way only you know how to do.
So how do we support an intimacy with the Infinite when we face a continual crash of the real world? In tonight’s talk, Michael offers us a brief description of the Buddhist version of what puts us in the direct light of Awakening. He breaks down the Eightfold Path into three sections and points out that our concepts of enlightenment are what keep us from enlightenment. Questions and comments deal with how we stay close to stillness; and meditative practice getting supported throughout the day.
So how do we support an intimacy with the Infinite when we face a continual crash of the real world? In tonight's talk, Michael offers us a brief description of the Buddhist version of what puts us in the direct light of Awakening. He breaks down the Eightfold Path into three sections and points out that our concepts of enlightenment are what keep us from enlightenment. Questions and comments deal with how we stay close to stillness; and meditative practice getting supported throughout the day.
What happens when we have an experience of Awakening? In tonight’s talk, Michael offers us a description of those things that veil us from these events. He also points out how the process of opening ourselves to a meditation practice and the raw nature of the unfamiliar can turn us into an “Oscar the Grouch” of consciousness. Even so, studying this experience opens us to the Absolute. Questions and comments deal with the practice of not being “safe” all the time; and the sense of “stepping up to the plate” with total relaxation.
What happens when we have an experience of Awakening? In tonight's talk, Michael offers us a description of those things that veil us from these events. He also points out how the process of opening ourselves to a meditation practice and the raw nature of the unfamiliar can turn us into an "Oscar the Grouch" of consciousness. Even so, studying this experience opens us to the Absolute. Questions and comments deal with the practice of not being "safe" all the time; and the sense of "stepping up to the plate" with total relaxation.
In tonight's talk, Michael deals with the Buddhist teachings of No Self and Near Enemies. When we see that our work towards that which is beyond a contracted sense of self, is exactly what pushes us past anything personal, the near enemies of affection, pity, greediness, and indifference show themselves as qualities of ego. Questions and comments deal with "personal" versions of the Path; roles and the small things we identify with in life; grief and attachment to loved ones who are dying; and surfing between the Ultimate and conventional worlds.
In tonight’s talk, Michael deals with the Buddhist teachings of No Self and Near Enemies. When we see that our work towards that which is beyond a contracted sense of self, is exactly what pushes us past anything personal, the near enemies of affection, pity, greediness, and indifference show themselves as qualities of ego. Questions and comments deal with “personal” versions of the Path; roles and the small things we identify with in life; grief and attachment to loved ones who are dying; and surfing between the Ultimate and conventional worlds.
In tonight’s talk, Michael suggests that living in the world from an undivided spaciousness is the only way to manifest peace. This extends to any particular way we might engage as activists in the world. A comment deals with the ease of communicating from a place of undivided attention.
In tonight's talk, Michael suggests that living in the world from an undivided spaciousness is the only way to manifest peace. This extends to any particular way we might engage as activists in the world. A comment deals with the ease of communicating from a place of undivided attention.
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In this video response to a listener’s question, Michael discusses how important it is for practitioners to let their behavior reflect the depths of their realization.
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In this video response to a listener's question, Michael discusses how important it is for practitioners to let their behavior reflect the depths of their realization.
In tonight’s talk, Michael points out that there are no guarantees. From here we can begin to surrender consciously to all that is presented to us. Questions and comments deal with becoming obsessive about the witnessing of our thoughts; intention in our lives and our practice; light, medium, and deep practice as reflections of patience and energetic discipline.
In tonight's talk, Michael points out that there are no guarantees. From here we can begin to surrender consciously to all that is presented to us. Questions and comments deal with becoming obsessive about the witnessing of our thoughts; intention in our lives and our practice; light, medium, and deep practice as reflections of patience and energetic discipline.
In tonight’s talk, Michael suggests that teaching is often about relentlessly pointing toward the source of our sense of “I” and “me”. While this may sound weird and be very uncomfortable to the ego, it is the key to Awakening. Uncovering what is always already available to our Observing Mind is the Path that leads us past our habitual egoic evaluations. From Observation we recognize that we are part of the All, and our activity becomes consciously infused with Spirit. Questions and comments deal with serving on a jury with consciousness; recognizing that practice brings stability in the face of the “tingling” sense of the Universe; dealing with the Great Recoil of putting ego in its place.
In tonight's talk, Michael suggests that teaching is often about relentlessly pointing toward the source of our sense of "I" and "me". While this may sound weird and be very uncomfortable to the ego, it is the key to Awakening. Uncovering what is always already available to our Observing Mind is the Path that leads us past our habitual egoic evaluations. From Observation we recognize that we are part of the All, and our activity becomes consciously infused with Spirit. Questions and comments deal with serving on a jury with consciousness; recognizing that practice brings stability in the face of the "tingling" sense of the Universe; dealing with the Great Recoil of putting ego in its place.
In tonight’s talk, Michael points out how Spirit shows up on the path to Awakening. First, we uncover the essence of the self. Second, there is an uncovering of the essence of other. And third, the essence of the all uncovers itself. As this process of “uncovery” deepens so too does the Truth within our experience. Questions and comments deal with differing views of the Path; where death fits in to the whole process of seeking; letting go of the letting go; and what grace and ease really looks like.
In tonight's talk, Michael points out how Spirit shows up on the path to Awakening. First, we uncover the essence of the self. Second, there is an uncovering of the essence of other. And third, the essence of the all uncovers itself. As this process of "uncovery" deepens so too does the Truth within our experience. Questions and comments deal with differing views of the Path; where death fits in to the whole process of seeking; letting go of the letting go; and what grace and ease really looks like.
In tonight's talk, Michael discusses how our practice can be light, medium or deep. Deep practice takes us to the ragged edge of our personal limitations and in the process show us the view of the Impersonal. Questions and comments deal with consciously letting the dharma get us wet; dealing with this practice as well as a partner who doesn't practice; and patience that comes with deep practice.
In tonight’s talk, Michael discusses how our practice can be light, medium or deep. Deep practice takes us to the ragged edge of our personal limitations and in the process show us the view of the Impersonal. Questions and comments deal with consciously letting the dharma get us wet; dealing with this practice as well as a partner who doesn’t practice; and patience that comes with deep practice.
Either click HERE to watch Michael's talk in a new window, or click on the video screen below.
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In this video response Michael addresses the way that traditions can get in the way of Awakening.
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In this video response Michael addresses the way that traditions can get in the way of Awakening.
Either click HERE to watch Michael’s talk in a new window, or click on the video screen below.
Download the new iTunes software and subscribe to this podcast from the Religion & Spirituality list.
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In this video podcast Michael addresses the issue of attaching to the stories of our mind as well as our religious conditioning.
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In this video podcast Michael addresses the issue of attaching to the stories of our mind as well as our religious conditioning.
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In this video response Michael addresses the issue of the ever-present witnessing awareness as brought up by one of his listeners known as the Jewish Atheist.
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In this video response Michael addresses the issue of the ever-present witnessing awareness as brought up by one of his listeners known as the Jewish Atheist.
Can we really count on anything? Anything at all? In tonight's talk, Michael discusses how Nietszche's suggestion that "change is the only constant" holds true for all things. Questions and comments deal with attachment to personal views; and how all of this can relate to koan study.
Can we really count on anything? Anything at all? In tonight’s talk, Michael discusses how Nietszche’s suggestion that “change is the only constant” holds true for all things. Questions and comments deal with attachment to personal views; and how all of this can relate to koan study.
How is it that we can have experiences of Grace and Awakening but then fall back into the places of contraction? In tonight’s talk, Michael suggests that grace and ease in life only arise when there is surrender. This shows itself as generosity and fearlessness. This is how Dogen Zenji’s comments about how “when we study the self, we forget the self, and when we forget the self we are enlightened by all things. Questions and comments deal with gratitude; coping with people who are not as conscious; participating constructively in an unenlightened work environment; and bringing the experiences of the cushion into the day-to-day reality of life.
How is it that we can have experiences of Grace and Awakening but then fall back into the places of contraction? In tonight's talk, Michael suggests that grace and ease in life only arise when there is surrender. This shows itself as generosity and fearlessness. This is how Dogen Zenji's comments about how "when we study the self, we forget the self, and when we forget the self we are enlightened by all things. Questions and comments deal with gratitude; coping with people who are not as conscious; participating constructively in an unenlightened work environment; and bringing the experiences of the cushion into the day-to-day reality of life.
How is it that we can have experiences of Grace and Awakening but then fall back into the places of contraction? In tonight's talk, Michael points out Dogen Zenji's "3 Leaks" as a way for us not to defile our opening to the Deep Singularity. Also recognizing the 3 Leaks helps to inspire a deeper and deeper practice that takes us from the winds of life into the eye of the hurricane. Questions and comments deal with poetic representations of the Infinite; recognizing the that being in nature and being in the middle of an urban throb have equal amounts of deep peace; and the psychological exhaustion that comes when we partially participate in a practice.
How is it that we can have experiences of Grace and Awakening but then fall back into the places of contraction? In tonight’s talk, Michael points out Dogen Zenji’s “3 Leaks” as a way for us not to defile our opening to the Deep Singularity. Also recognizing the 3 Leaks helps to inspire a deeper and deeper practice that takes us from the winds of life into the eye of the hurricane. Questions and comments deal with poetic representations of the Infinite; recognizing the that being in nature and being in the middle of an urban throb have equal amounts of deep peace; and the psychological exhaustion that comes when we partially participate in a practice.
What happens when attachments are subtle? In tonight's talk, Michael suggests that giving our full attention to our preferences allows us to walk along what Nagarjuna called the Middle Way. Questions and comments deal with reconciling one's religious upbringing with Buddhist practice; recognizing the simple benefits of a practice; seeing that we're all part of the same tribe; and gratitude for authenticity.
What happens when attachments are subtle? In tonight’s talk, Michael suggests that giving our full attention to our preferences allows us to walk along what Nagarjuna called the Middle Way. Questions and comments deal with reconciling one’s religious upbringing with Buddhist practice; recognizing the simple benefits of a practice; seeing that we’re all part of the same tribe; and gratitude for authenticity.
How can we ever become truly intimate with our emotional and physical pain? Or, in Buddhist terms, how can we welcome Mara? . In tonight's talk Michael suggests that our pain is often a better guide along the Path than pleasure. Countless sages have spoken to this but Michael uses the words of Thomas Merton and Rumi to point out this aspect of our work where "all the buddhas are practicing". Questions and comments deal with the issue of constant physical pain; facing our emotional pain with the same intense awareness as we might with our physical pain; and recognizing that when we come close to actual death we are offered a teaching.
How can we ever become truly intimate with our emotional and physical pain? Or, in Buddhist terms, how can we welcome Mara? . In tonight’s talk Michael suggests that our pain is often a better guide along the Path than pleasure. Countless sages have spoken to this but Michael uses the words of Thomas Merton and Rumi to point out this aspect of our work where “all the buddhas are practicing”. Questions and comments deal with the issue of constant physical pain; facing our emotional pain with the same intense awareness as we might with our physical pain; and recognizing that when we come close to actual death we are offered a teaching.
How can we open our hearts and minds as wide as the night sky? How can we practice being unafraid of not knowing? . In tonight's talk Michael suggests that we meet all positive and negative experiences with total openness. This "non-position" generates a quietude and a pulsating radiance beyond boundaries. Michael also suggests that the story of Beowulf reminds us that this openness can only occur when we enter into the lake of our deepest fear rather than getting tormented and ultimately eaten by the hounds of form. Questions and comments deal with being totally alert in our day to day; facing our fears without indulging them or running from them; and seeing all death as our own.
How can we open our hearts and minds as wide as the night sky? How can we practice being unafraid of not knowing? . In tonight’s talk Michael suggests that we meet all positive and negative experiences with total openness. This “non-position” generates a quietude and a pulsating radiance beyond boundaries. Michael also suggests that the story of Beowulf reminds us that this openness can only occur when we enter into the lake of our deepest fear rather than getting tormented and ultimately eaten by the hounds of form. Questions and comments deal with being totally alert in our day to day; facing our fears without indulging them or running from them; and seeing all death as our own.
So how do we become intimate with our moment to moment experience? How can we slow down? As a college student, Michael found that the film Koyaanisqatsi suggested that a way towards balance must be found if we’re to live consciously. This is the topic of tonight’s talk where Michael suggests an exercise that opens us up to noting our experience with radical honesty and how this can create an expanse in consciousness. This expanse spontaneously brings our lives into balance since we begin to orient ourselves from and with the Infinite. Questions and comments deal with slipping out of conscious living and trying to slip back in; as well as a series of questions from a beginning meditator.
So how do we become intimate with our moment to moment experience? How can we slow down? As a college student, Michael found that the film Koyaanisqatsi suggested that a way towards balance must be found if we're to live consciously. This is the topic of tonight's talk where Michael suggests an exercise that opens us up to noting our experience with radical honesty and how this can create an expanse in consciousness. This expanse spontaneously brings our lives into balance since we begin to orient ourselves from and with the Infinite. Questions and comments deal with slipping out of conscious living and trying to slip back in; as well as a series of questions from a beginning meditator.
Would Christ and Buddha have agreed that surrendering to the uncertainty of circumstantial living helps us walk with enlightened feet? In this short talk Michael suggests that the 23rd Psalm points to this walk. Creating an intimacy with uncertainty allows us to "not want" for anything and we are then led "beside the still water" and it is here that every "cup runneth over".
Would Christ and Buddha have agreed that surrendering to the uncertainty of circumstantial living helps us walk with enlightened feet? In this short talk Michael suggests that the 23rd Psalm points to this walk. Creating an intimacy with uncertainty allows us to “not want” for anything and we are then led “beside the still water” and it is here that every “cup runneth over”.
How is it that almost everything we do is in the service of feeling greater connectivity? In this talk Michael uses quotes by Plotinus and Suzuki Roshi in order to point us toward that in us which is always connected and never separate from anything. Once this recognition happens, we come back into the world with new eyes, a new mind, and a new heart, all of which are expansive enough to contain the entire Universe. Questions and comments deal with letting go of the dharma talk; deep interconnectivity; faith in the practice; and the fearlessness required in order to allow our practice to deepen.
How is it that almost everything we do is in the service of feeling greater connectivity? In this talk Michael uses quotes by Plotinus and Suzuki Roshi in order to point us toward that in us which is always connected and never separate from anything. Once this recognition happens, we come back into the world with new eyes, a new mind, and a new heart, all of which are expansive enough to contain the entire Universe. Questions and comments deal with letting go of the dharma talk; deep interconnectivity; faith in the practice; and the fearlessness required in order to allow our practice to deepen.
How can we ever conceive the Truth if it’s totally beyond conception? In this talk Michael offers a personal account of his teacher using the koan “Shaoushan’s Three Phrases” in order to help him go beyond the mind. Michael also discusses how, in addition, to Shaoushan, the contemporary bodhisattva Fred Rogers supported the recognition of timeless perfection in all beings. Questions and comments deal with letting go of realization, as well as struggling with other practitioners during walking meditation.
How can we ever conceive the Truth if it's totally beyond conception? In this talk Michael offers a personal account of his teacher using the koan "Shaoushan's Three Phrases" in order to help him go beyond the mind. Michael also discusses how, in addition, to Shaoushan, the contemporary bodhisattva Fred Rogers supported the recognition of timeless perfection in all beings. Questions and comments deal with letting go of realization, as well as struggling with other practitioners during walking meditation.
Is there a way to simplify any of this? What do the basics look like? In this talk Michael breaks these timeless teachings down into some simple themes, beginning with Yasutani Roshi's explanation of our fundamental delusion. From here there is an exploration of the causes of this delusion of separation followed up with an explanation of our Path toward a unity with all things.
Is there a way to simplify any of this? What do the basics look like? In this talk Michael breaks these timeless teachings down into some simple themes, beginning with Yasutani Roshi’s explanation of our fundamental delusion. From here there is an exploration of the causes of this delusion of separation followed up with an explanation of our Path toward a unity with all things.
What about love? In this talk Michael suggests that Big Love has nothing to do with our understanding and craving of the rush that small love brings. In fact, he uses the words of Rumi to point out how what is really necessary for Big Love to inform all of our circumstances. The unfolding of Big Love and the ultimate surrender to it allows us to live from the roots of Being. Furthermore, the Four Horsemen of Relationship, as articulated by John Gottman, begin to lose traction upon the path of fear since Big Love is fearless. Questions and comments deal with the experience of Emptiness; the recognition of No Self as love; running away from Big Love; forgiveness and the power of sangha.
What about love? In this talk Michael suggests that Big Love has nothing to do with our understanding and craving of the rush that small love brings. In fact, he uses the words of Rumi to point out how what is really necessary for Big Love to inform all of our circumstances. The unfolding of Big Love and the ultimate surrender to it allows us to live from the roots of Being. Furthermore, the Four Horsemen of Relationship, as articulated by John Gottman, begin to lose traction upon the path of fear since Big Love is fearless. Questions and comments deal with the experience of Emptiness; the recognition of No Self as love; running away from Big Love; forgiveness and the power of sangha.
Zen centers itself around questioning. In this talk Michael suggests that we get past ego’s habitual inertia by recognizing its tendency to “fortify itself against vulnerability”. From here we allow acceptance and non-attachment to support our spiritual work. In this way, authentic awakening, like Zen itself, is about the questioning that is informed by Unknowing. Questions and comments deal with equanimity surrounding President Bush and Fox News; the difference between questioning and needing to know.
Zen centers itself around questioning. In this talk Michael suggests that we get past ego's habitual inertia by recognizing its tendency to "fortify itself against vulnerability". From here we allow acceptance and non-attachment to support our spiritual work. In this way, authentic awakening, like Zen itself, is about the questioning that is informed by Unknowing. Questions and comments deal with equanimity surrounding President Bush and Fox News; the difference between questioning and needing to know.
Dainin Katagiri Roshi speaks eloquently about authentic stillness in his work Returning to Silence. In this talk Michael, and his students, add commentary to the idea that even in great activity we can uncover a liberating and spacious silence and stillness. The Absolute and conventional levels of experience are addressed, as well as four egoic moves that keep us from this stillness. Questions and comments deal with not understanding anything Michael says; staying still as we deal with the laundry and chop vegetables; as well as recognizing that gratitude comes from stillness.
Dainin Katagiri Roshi speaks eloquently about authentic stillness in his work Returning to Silence. In this talk Michael, and his students, add commentary to the idea that even in great activity we can uncover a liberating and spacious silence and stillness. The Absolute and conventional levels of experience are addressed, as well as four egoic moves that keep us from this stillness. Questions and comments deal with not understanding anything Michael says; staying still as we deal with the laundry and chop vegetables; as well as recognizing that gratitude comes from stillness.
Recognizing that Awareness is not thought is one of the key steps that all practitioners must take on the Path to Awakening. In this talk Michael suggests that shifting our approach to day-to-day living from thought into Awareness allows us to lose our addiction to the carefully crafted mask of ego. The contemporary Zen-teacher Shunryu Suzuki was once described as being "nothing extra". This lack of extra is the openness that practice supports. Apologies for the volume issues, but questions deal with "nothing extra" in contemporary living; and what the term "Infinite Smile" means.
Recognizing that Awareness is not thought is one of the key steps that all practitioners must take on the Path to Awakening. In this talk Michael suggests that shifting our approach to day-to-day living from thought into Awareness allows us to lose our addiction to the carefully crafted mask of ego. The contemporary Zen-teacher Shunryu Suzuki was once described as being “nothing extra”. This lack of extra is the openness that practice supports. Apologies for the volume issues, but questions deal with “nothing extra” in contemporary living; and what the term “Infinite Smile” means.
Whenever the Infinite brushes up against that in us which is contracted we are given an opportunity to Awaken. Realigning our relationship with these "run ins" with the Infinite can bring about conscious participation with each of these spiritual earthquakes that help us along the path. In this talk Michael contextualizes our intentions behind our participation with others along the Path, and reflects upon both shallow and deep levels of consciousness. Questions deal with the realization that all things are Spirit; and the recent "60 Minutes" story about New York bodhisattva paramedics helping out in earthquake ravaged Pakistan.
Whenever the Infinite brushes up against that in us which is contracted we are given an opportunity to Awaken. Realigning our relationship with these “run ins” with the Infinite can bring about conscious participation with each of these spiritual earthquakes that help us along the path. In this talk Michael contextualizes our intentions behind our participation with others along the Path, and reflects upon both shallow and deep levels of consciousness. Questions deal with the realization that all things are Spirit; and the recent “60 Minutes” story about New York bodhisattva paramedics helping out in earthquake ravaged Pakistan.
Like all things, we have a limited amount of time. Or, as the African proverb says, “Two people shouldn’t argue when their house is on fire”. With this in mind, how should we use our time wisely? In this talk Michael reviews the essential nature of all things: all things are temporary, all things are interdependent, and all things are inherently empty. He then suggests that any authentic spiritual practice will support the recognition of these qualities, and in doing so we develop what he calls “Ultimate Relationships with Time and Mind”. From this place we cultivate appropriate responses to all circumstances, and see that no person, and no thing, can show us what we already know. Questions deal with the difficulty that successful people have in seeing past time and mind; the blathering mind as a reminder that ego will resist losing control, leading to the 3 stages of practice; and ego’s desire to define everything, including the indefinable.
Like all things, we have a limited amount of time. Or, as the African proverb says, "Two people shouldn't argue when their house is on fire". With this in mind, how should we use our time wisely? In this talk Michael reviews the essential nature of all things: all things are temporary, all things are interdependent, and all things are inherently empty. He then suggests that any authentic spiritual practice will support the recognition of these qualities, and in doing so we develop what he calls "Ultimate Relationships with Time and Mind". From this place we cultivate appropriate responses to all circumstances, and see that no person, and no thing, can show us what we already know. Questions deal with the difficulty that successful people have in seeing past time and mind; the blathering mind as a reminder that ego will resist losing control, leading to the 3 stages of practice; and ego's desire to define everything, including the indefinable.
Do authentic spiritual paths leave us without passion? And what does surrender feel like anyway? In this talk Michael suggests practices that support a deeper way of living where life’s joys are celebrated and cultivated in ways that wake us up rather than shut us down.
Do authentic spiritual paths leave us without passion? And what does surrender feel like anyway? In this talk Michael suggests practices that support a deeper way of living where life's joys are celebrated and cultivated in ways that wake us up rather than shut us down.
So what does it mean to have a felt sense of our True Nature? What does it mean to cut through the veils of delusion and have a felt sense of the Radiant Clarity of Emptiness? In this talk Michael suggests that we can uncover our deepest Freedom when we carefully study our relationships to our possessions, our circumstances, and our thoughts. In doing this we begin to see that our comparing mind, our addictions, and our convictions gain exposure to a Liberation that frees life. Questions deal with recognizing when it is best to leave a situation; how ritual can enhance and inhibit Awakening; and ego’s desire to define everything, including the indefinable.
So what does it mean to have a felt sense of our True Nature? What does it mean to cut through the veils of delusion and have a felt sense of the Radiant Clarity of Emptiness? In this talk Michael suggests that we can uncover our deepest Freedom when we carefully study our relationships to our possessions, our circumstances, and our thoughts. In doing this we begin to see that our comparing mind, our addictions, and our convictions gain exposure to a Liberation that frees life. Questions deal with recognizing when it is best to leave a situation; how ritual can enhance and inhibit Awakening; and ego's desire to define everything, including the indefinable.
How exactly do we cut through delusion and have a direct experience of the Truth beyond name and form? We begin by studying our resistance so that we can uncover the source of delusion, then we practice letting it go. In this talk Michael points out how we can look at ALL things as aspects of mind, and then how we can deconstruct these aspects. All things, according to the Yogacarra School are temporary, interdependent, and Empty at their essence. Opening to this process consciously supports the Liberation of both self and other. Or as the Dzogchen master Tilopa says, we can begin to “cut through our clinging.” Questions deal with the perception of the “thingness of things”; the flow of life and its perceived speed and ultimate Stillness underneath all movement; and ego’s natural panic in the face of the reality of constant flow.
How exactly do we cut through delusion and have a direct experience of the Truth beyond name and form? We begin by studying our resistance so that we can uncover the source of delusion, then we practice letting it go. In this talk Michael points out how we can look at ALL things as aspects of mind, and then how we can deconstruct these aspects. All things, according to the Yogacarra School are temporary, interdependent, and Empty at their essence. Opening to this process consciously supports the Liberation of both self and other. Or as the Dzogchen master Tilopa says, we can begin to "cut through our clinging." Questions deal with the perception of the "thingness of things"; the flow of life and its perceived speed and ultimate Stillness underneath all movement; and ego's natural panic in the face of the reality of constant flow.
What are we doing here? What is this practice and what are we striving for, especially when the teaching tells us not to strive for anything? In this talk Michael points out that we Awaken when we follow these questions to their core. Opening to forgiveness and to the radically simple impulse of the Universe's evolution, we recognize how living from the delusion of past and future inhibits every chance we might have at opening to Spirit. So we move beyond past and future. In doing this we can see the truth beyond all the mind activity of sensations, emotions, and thoughts. Questions deal with the perception of people taking advantage of us; making decisions without getting caught by the worrisome possibilities in the future; the effects of individual practice on the greater good; the spiritual win-win and how this relates to theorists like Peter Senge and Fred Kofman; and recognizing how much energy it takes to keep delusion going in our lives.
What are we doing here? What is this practice and what are we striving for, especially when the teaching tells us not to strive for anything? In this talk Michael points out that we Awaken when we follow these questions to their core. Opening to forgiveness and to the radically simple impulse of the Universe’s evolution, we recognize how living from the delusion of past and future inhibits every chance we might have at opening to Spirit. So we move beyond past and future. In doing this we can see the truth beyond all the mind activity of sensations, emotions, and thoughts. Questions deal with the perception of people taking advantage of us; making decisions without getting caught by the worrisome possibilities in the future; the effects of individual practice on the greater good; the spiritual win-win and how this relates to theorists like Peter Senge and Fred Kofman; and recognizing how much energy it takes to keep delusion going in our lives.
The great sage Bodhidharma tells us that “the wise among us” don’t attach, and therefore wake up. This Awakening is nothing less than play infused with, and spawned from, the Divine. In this talk Michael points to a map that leads us both to as well as from our soul. The Sufi poet Rumi suggests that activity from our soul is nothing less than joy and living from here is playing with the Divine. Playing with the Divine carries us consciously from our bodies, into our minds, into our souls, arriving AS Spirit. Questions deal with attaching to the love we feel for our own children; what is our relationship to every moment of our experience in relation to craving and avoiding; as well as what the state of enlightenment is and is not.
The great sage Bodhidharma tells us that "the wise among us" don't attach, and therefore wake up. This Awakening is nothing less than play infused with, and spawned from, the Divine. In this talk Michael points to a map that leads us both to as well as from our soul. The Sufi poet Rumi suggests that activity from our soul is nothing less than joy and living from here is playing with the Divine. Playing with the Divine carries us consciously from our bodies, into our minds, into our souls, arriving AS Spirit. Questions deal with attaching to the love we feel for our own children; what is our relationship to every moment of our experience in relation to craving and avoiding; as well as what the state of enlightenment is and is not.
Eihei Dogen asks us if we can't "find Truth where we are where do we expect to find it". Yet this is difficult to practically apply since usually we live our lives from a position of lack. In this talk Michael suggests that it is this perpetual sense of lack that gets in the way of uncovering Truth. Elizabeth Kubler-Ross's Five Stages of Grief are experienced by the ego, however, the minute Truth begins to uncover Itself in our experience. We have to face our lives in ways that lead to the what St. John of the Cross calls "the dark night of the soul". Yet with courage, this dark night gives way to an ever deepening clarity of the radient ever-present love that shows up in the world as the core of all things. Questions deal with a definition of Truth and the constant "flops" and "oopses" of living; how total failure is actually perfection; and the difference between the small will of ego and Big Will of Spirit.
Eihei Dogen asks us if we can’t “find Truth where we are where do we expect to find it”. Yet this is difficult to practically apply since usually we live our lives from a position of lack. In this talk Michael suggests that it is this perpetual sense of lack that gets in the way of uncovering Truth. Elizabeth Kubler-Ross’s Five Stages of Grief are experienced by the ego, however, the minute Truth begins to uncover Itself in our experience. We have to face our lives in ways that lead to the what St. John of the Cross calls “the dark night of the soul”. Yet with courage, this dark night gives way to an ever deepening clarity of the radient ever-present love that shows up in the world as the core of all things. Questions deal with a definition of Truth and the constant “flops” and “oopses” of living; how total failure is actually perfection; and the difference between the small will of ego and Big Will of Spirit.
Negativity is merely the resistance to what is happening in this very moment. Despite this, in whatever its form negativity points us toward Awakening. Even in the face of horror and tragedy this teaching offers each of us an opportunity to Awaken. In this talk, Michael suggests that watching our resistance to what is going on in the world with our full attention, helps us move beyond the traps and snares of our inner negativity. From here we begin to see how we are invited home to Infinity on a continual basis. Questions relate to walking with "saintly feet"; letting emotions lack substantiality; memories and stories clouding our present moments; and the reasons behind the birth of egoic separation.
Negativity is merely the resistance to what is happening in this very moment. Despite this, in whatever its form negativity points us toward Awakening. Even in the face of horror and tragedy this teaching offers each of us an opportunity to Awaken. In this talk, Michael suggests that watching our resistance to what is going on in the world with our full attention, helps us move beyond the traps and snares of our inner negativity. From here we begin to see how we are invited home to Infinity on a continual basis. Questions relate to walking with “saintly feet”; letting emotions lack substantiality; memories and stories clouding our present moments; and the reasons behind the birth of egoic separation.
The words of the Buddhist sage Nagarjuna can suggest that the only way for the Ultimate Truth to become significant to us is if we take great care to know the conventional truth. In this talk, Michael points out that Nagarjuna’s words suggest that we need to become intimate with all things, especially our enemies, in order to Awaken. This difficult but necessary step is our opening to Spirit. Nietzsche similarly suggests that “once we stare long enough into the abyss, the abyss stares back”. Living from and through this point of intimacy with all things opens our hearts and minds consciously to the Infinite. Questions relate to our movement from points of resistance into points of release in our lives; wondering where we are on the Path; and driving our cars as spiritual practice.
The words of the Buddhist sage Nagarjuna can suggest that the only way for the Ultimate Truth to become significant to us is if we take great care to know the conventional truth. In this talk, Michael points out that Nagarjuna's words suggest that we need to become intimate with all things, especially our enemies, in order to Awaken. This difficult but necessary step is our opening to Spirit. Nietzsche similarly suggests that "once we stare long enough into the abyss, the abyss stares back". Living from and through this point of intimacy with all things opens our hearts and minds consciously to the Infinite. Questions relate to our movement from points of resistance into points of release in our lives; wondering where we are on the Path; and driving our cars as spiritual practice.
So what does it really mean to live in just this very moment? Rumi says that "Past and future veil God from our site", but how do we cut through this veil as we lead contemporary lives? In this talk, Michael suggests that stilling everything that moves offers us a direct path to an experiential relationship with Spirit. Doing this work is something that only we can do for ourselves, however, since no one can ever do it for us. When we fully and consciously give intention to recognizing how we spend our energy in the past and the future we begin to stop identifying with pain and fear. We begin to see that we are neither "not enough" nor "too much". This is Freedom. Questions relate to how we burn the veils that Rumi talks about; dealing with emotion as we meditate; the difference between discriminating awareness of our Infinite Self and judgement of the contracted self; and the role of ambition in our practice.
So what does it really mean to live in just this very moment? Rumi says that “Past and future veil God from our site”, but how do we cut through this veil as we lead contemporary lives? In this talk, Michael suggests that stilling everything that moves offers us a direct path to an experiential relationship with Spirit. Doing this work is something that only we can do for ourselves, however, since no one can ever do it for us. When we fully and consciously give intention to recognizing how we spend our energy in the past and the future we begin to stop identifying with pain and fear. We begin to see that we are neither “not enough” nor “too much”. This is Freedom. Questions relate to how we burn the veils that Rumi talks about; dealing with emotion as we meditate; the difference between discriminating awareness of our Infinite Self and judgement of the contracted self; and the role of ambition in our practice.
Despite the fact that the present moment is all that we ever have, we build lives around past wrongs and future wants. In this talk, Michael points toward ways that we can recognize the difference between the contracted, dense, and “heavy self” and the open, vast, and “Infinite Self”. From this recognition, our intention in life begins to shift from one to All and the continual revelation of the present moment starts to align itself through our activity. This is the point where we can start to allow the Kosmic Giggle into our lives; a Giggle that knows no opposite. Questions relate to what the work of practice really looks like; and rediscovering the smile of practice.
Despite the fact that the present moment is all that we ever have, we build lives around past wrongs and future wants. In this talk, Michael points toward ways that we can recognize the difference between the contracted, dense, and "heavy self" and the open, vast, and "Infinite Self". From this recognition, our intention in life begins to shift from one to All and the continual revelation of the present moment starts to align itself through our activity. This is the point where we can start to allow the Kosmic Giggle into our lives; a Giggle that knows no opposite. Questions relate to what the work of practice really looks like; and rediscovering the smile of practice.
Ken Wilber has written beautifully on the issue of egoic translation being mistaken for Spiritual transformation. In this talk, Michael suggests a path for each of us that supports transformation. When this authentic transformative practice manifests we find that instead of living our life as a series of translations in the realm of gain and loss, we can live from beyond time and mind as a mysterious, open sharing with all beings. In this open sharing we are no longer blown around, as is said in the Zen tradition, by the Eight Winds of circumstance. Questions relate to the definition of ego and its relationship to translation; working to find stillness; and a testimonial to surrendering to the present circumstance.
Ken Wilber has written beautifully on the issue of egoic translation being mistaken for Spiritual transformation. In this talk, Michael suggests a path for each of us that supports transformation. When this authentic transformative practice manifests we find that instead of living our life as a series of translations in the realm of gain and loss, we can live from beyond time and mind as a mysterious, open sharing with all beings. In this open sharing we are no longer blown around, as is said in the Zen tradition, by the Eight Winds of circumstance. Questions relate to the definition of ego and its relationship to translation; working to find stillness; and a testimonial to surrendering to the present circumstance.
Sometimes it can help to look at egoic moves in one of four directions: toward acquisition, toward aversion, toward the past, or toward the future. In this talk, Michael suggests that instead of living our life in this two-dimensionality, we can open to a three-dimensionality, or even multi-dimensionality, once we study our craving and our resistance. Along these lines, Michael discusses the difference between egoic judgment and egoless discriminating awareness. Questions relate to death becoming a teacher; being honest with what is really coming up in just this experience; and how instead of trying to make people more happy we can practice helping each other to become more conscious.
Sometimes it can help to look at egoic moves in one of four directions: toward acquisition, toward aversion, toward the past, or toward the future. In this talk, Michael suggests that instead of living our life in this two-dimensionality, we can open to a three-dimensionality, or even multi-dimensionality, once we study our craving and our resistance. Along these lines, Michael discusses the difference between egoic judgment and egoless discriminating awareness. Questions relate to death becoming a teacher; being honest with what is really coming up in just this experience; and how instead of trying to make people more happy we can practice helping each other to become more conscious.
What is the “experiencer”, the “seer”, or the “Witness” of our experience? In this talk, Michael explains how our attention to our experience, if offered fully, allows for a profound expansion in our consciousness. He suggests, as mentioned in the Lankavatara Sutra, that our awareness of Awareness is another name for our consciousness. Viewing our lives from this Awareness allows all of our negativity and resistance patterns to become less and less significant in our conventional, or normal, experiences. Michael also relates this to Nagarjuna’s Two Truths suggesting that our “surfing between” these conventional and Ultimate realms of experience can be difficult. Questions relate to dealing with an inability to comprehend the Dharma; the difference between consciousness and awareness in experience; limited views that see themselves as Ultimate; responding to the teaching that “drinking our green tea we stop the war”.
What is the "experiencer", the "seer", or the "Witness" of our experience? In this talk, Michael explains how our attention to our experience, if offered fully, allows for a profound expansion in our consciousness. He suggests, as mentioned in the Lankavatara Sutra, that our awareness of Awareness is another name for our consciousness. Viewing our lives from this Awareness allows all of our negativity and resistance patterns to become less and less significant in our conventional, or normal, experiences. Michael also relates this to Nagarjuna's Two Truths suggesting that our "surfing between" these conventional and Ultimate realms of experience can be difficult. Questions relate to dealing with an inability to comprehend the Dharma; the difference between consciousness and awareness in experience; limited views that see themselves as Ultimate; responding to the teaching that "drinking our green tea we stop the war".
Why meditate? Really. Can't we awaken without stillness? In this talk, Michael suggests that awakening can only happen through stillness because it is only in the still spaces between our thoughts that the present moment can ever be accessed consciously. And it is only in this conscious meeting of our circumstances that we can ever be free of our habitual psychological inertia. He points to the simplicity of seeing and accepting life as it is as well as the various moves that ego makes in order to avoid stillness. Questions relate to practicing in the face of fear; watching the stage play of mind; conscious breathing as a portal to awakening; and labeling our thoughts as a way of lessening their energetic grip on our experience.
Why meditate? Really. Can’t we awaken without stillness? In this talk, Michael suggests that awakening can only happen through stillness because it is only in the still spaces between our thoughts that the present moment can ever be accessed consciously. And it is only in this conscious meeting of our circumstances that we can ever be free of our habitual psychological inertia. He points to the simplicity of seeing and accepting life as it is as well as the various moves that ego makes in order to avoid stillness. Questions relate to practicing in the face of fear; watching the stage play of mind; conscious breathing as a portal to awakening; and labeling our thoughts as a way of lessening their energetic grip on our experience.
What does it mean to have a life oriented around a radical honesty? This occurs spontaneously as we incorporate stillness into our awareness of what is happening in each moment. Michael uses Rainer Maria Rilke’s words to start us off on the relationship between beauty and honesty. In this talk, Michael suggests that being clear about what’s really going on in body and mind allows us to fearlessly approach all circumstances. And in this fearlessness wisdom evolves through us. Questions relate to our attachment to deeply held moral beliefs; our relationship to the past, the future, and the Now; and consciously meeting whatever arises.
What does it mean to have a life oriented around a radical honesty? This occurs spontaneously as we incorporate stillness into our awareness of what is happening in each moment. Michael uses Rainer Maria Rilke's words to start us off on the relationship between beauty and honesty. In this talk, Michael suggests that being clear about what's really going on in body and mind allows us to fearlessly approach all circumstances. And in this fearlessness wisdom evolves through us. Questions relate to our attachment to deeply held moral beliefs; our relationship to the past, the future, and the Now; and consciously meeting whatever arises.
There have been several requests for some guided meditation. Here we have it. Just sit back and relax as Michael talks us from Eterntity to here in about 20 minutes.
There have been several requests for some guided meditation. Here we have it. Just sit back and relax as Michael talks us from Eterntity to here in about 20 minutes.
Having the courage to authentically engage in a stillness practice means that we are ready to move past our resistance patterns. This is when we can consciously "pop the balloon" that acts as the boundary of the separate self. In this talk, Michael suggests that only a continual, and fearless, commitment to consciously meeting our life will allow for us to get through our residual patterns of clinging. Questions include issues like the relative size of ego and its relative "pop"; signs of resistance; ego's power in this process of renunciation; and the dangers of clinging to imagery.
Having the courage to authentically engage in a stillness practice means that we are ready to move past our resistance patterns. This is when we can consciously “pop the balloon” that acts as the boundary of the separate self. In this talk, Michael suggests that only a continual, and fearless, commitment to consciously meeting our life will allow for us to get through our residual patterns of clinging. Questions include issues like the relative size of ego and its relative “pop”; signs of resistance; ego’s power in this process of renunciation; and the dangers of clinging to imagery.
Mind, or what we might also call ego, can only survive in two places: either in the past or in the future. But what about the space between our thoughts? This openness is what in Zen we call "No Mind". In this talk, Michael suggests that the practice of letting go into, and from, this empty field of No Mind allows for us to source our activity from Spirit. This activity is compassion. Questions deal with what we might do in situations where we feel criticized, and how we can develop a sense of No Mind with consistency.
Mind, or what we might also call ego, can only survive in two places: either in the past or in the future. But what about the space between our thoughts? This openness is what in Zen we call “No Mind”. In this talk, Michael suggests that the practice of letting go into, and from, this empty field of No Mind allows for us to source our activity from Spirit. This activity is compassion. Questions deal with what we might do in situations where we feel criticized, and how we can develop a sense of No Mind with consistency.
Letting go of everything, and then acting from this place of radical surrender is the manifestation of Awakening. But how do we do this in practical terms? In this talk, Michael offers us a some pointers on how to practice both surrender and forgiveness in ways that lead each of us to orient our lives around an expansive sense of grace and ease.
Letting go of everything, and then acting from this place of radical surrender is the manifestation of Awakening. But how do we do this in practical terms? In this talk, Michael offers us a some pointers on how to practice both surrender and forgiveness in ways that lead each of us to orient our lives around an expansive sense of grace and ease.
If it's all only Spirit, why should we meditate? Couldn't it be that meditation is designed to fail in getting us closer to what's already totally present? In this talk, Michael discusses these questions and suggests how practice unfolds along three stages. Beginning with Recognition, where we are essentially invited to the party, ego fuels our search. Following this, practitioners can often lose their footing when the "dark night of the soul" arises in the phase known as Resistance. Crossing this arid plane, practitioners learn how to commit to an engaged Renunciation where we, and all that arises in our Awareness, are informed by the stillness that we've been practicing. Questions deal with: attempts at kind speech when we feel challenged.
If it’s all only Spirit, why should we meditate? Couldn’t it be that meditation is designed to fail in getting us closer to what’s already totally present? In this talk, Michael discusses these questions and suggests how practice unfolds along three stages. Beginning with Recognition, where we are essentially invited to the party, ego fuels our search. Following this, practitioners can often lose their footing when the “dark night of the soul” arises in the phase known as Resistance. Crossing this arid plane, practitioners learn how to commit to an engaged Renunciation where we, and all that arises in our Awareness, are informed by the stillness that we’ve been practicing. Questions deal with: attempts at kind speech when we feel challenged.
In Buddhist teaching, we refer to the Fourth Noble Truth as the Eightfold Path. Following this Path shows us a map that leads directly to Awakening. But the Path often seems to be covered, metaphorically at least, with banana peels that cause us to slip and fall as we practice. In this talk, Michael discusses how we can walk the Eightfold Path with an intention supported by ethics and stillness even as we tumble. Questions deal with: the continual showing of delusion's veils; attaching to practice instead of being committed to practice; slipping on the banana peels of expectation; the tough work of surrender; having built an entire life on attaching to outcomes; and, how we can get out of our own way as we walk the Path.
In Buddhist teaching, we refer to the Fourth Noble Truth as the Eightfold Path. Following this Path shows us a map that leads directly to Awakening. But the Path often seems to be covered, metaphorically at least, with banana peels that cause us to slip and fall as we practice. In this talk, Michael discusses how we can walk the Eightfold Path with an intention supported by ethics and stillness even as we tumble. Questions deal with: the continual showing of delusion’s veils; attaching to practice instead of being committed to practice; slipping on the banana peels of expectation; the tough work of surrender; having built an entire life on attaching to outcomes; and, how we can get out of our own way as we walk the Path.
Our normal state is intertwined with addiction to ego. Yet addiction to non-addiction is not the goal. In this talk, Michael deals with the middle way of practice in which we begin to uncover our ability to unfold as Spirit in Action for all beings AS all beings. This means that all things are ultimately "just like me". From Emptiness all things are simply one and the same. This expression of deep equality in the world of form means that it is at times an appropriate response to participate in conflict, yet only from the "just like me" recognition. So pacifism, in its true spiritual form, in other words, does not mean that we simply give in to injustice in the world. It means that we "do our duty and remember the Lord" as it is said in the Bhagavad Gita. Questions deal with: recognizing self as other, and dealing with the ebb and flow of our awareness of Big Self and small self orientations.
Our normal state is intertwined with addiction to ego. Yet addiction to non-addiction is not the goal. In this talk, Michael deals with the middle way of practice in which we begin to uncover our ability to unfold as Spirit in Action for all beings AS all beings. This means that all things are ultimately “just like me”. From Emptiness all things are simply one and the same. This expression of deep equality in the world of form means that it is at times an appropriate response to participate in conflict, yet only from the “just like me” recognition. So pacifism, in its true spiritual form, in other words, does not mean that we simply give in to injustice in the world. It means that we “do our duty and remember the Lord” as it is said in the Bhagavad Gita. Questions deal with: recognizing self as other, and dealing with the ebb and flow of our awareness of Big Self and small self orientations.
Meditation is not enough to support an authentic practice. Nor is the reading of scripture. Nor is just listening to Dharma talks. There must be a fire that fuels our meeting of Spirit. In this talk, Michael deals with accessing that very fire. Shunryu Suzuki, Plotinus, and Nisargadatta Maharaj represent Buddhism, Christianity, and Hinduism in dealing with this apprehension of Spirit. Questions deal with: resistance to sitting; uncovering what we really want; and, our relationship to the "weeds" that can grow as our practice deepens.
Meditation is not enough to support an authentic practice. Nor is the reading of scripture. Nor is just listening to Dharma talks. There must be a fire that fuels our meeting of Spirit. In this talk, Michael deals with accessing that very fire. Shunryu Suzuki, Plotinus, and Nisargadatta Maharaj represent Buddhism, Christianity, and Hinduism in dealing with this apprehension of Spirit. Questions deal with: resistance to sitting; uncovering what we really want; and, our relationship to the “weeds” that can grow as our practice deepens.
What does it mean to meet your life? How is it that we can really show up in the face of everything? In this talk, Michael discusses how the practice of stillness allows for us to transcend our reactivity to life's circumstances in favor of fearlessly opening to all of its possibilities. Rather than life happening "to us", it happens "within our Awareness". This rearranges our usual relationship with our thoughts, feelings, our past, and future.
What does it mean to meet your life? How is it that we can really show up in the face of everything? In this talk, Michael discusses how the practice of stillness allows for us to transcend our reactivity to life’s circumstances in favor of fearlessly opening to all of its possibilities. Rather than life happening “to us”, it happens “within our Awareness”. This rearranges our usual relationship with our thoughts, feelings, our past, and future.
Authentic spiritual practice takes enormous courage since ultimately we are forced to face the temporary nature of all things… including all of our relationships. In this talk, Michael discusses how the radical acceptance of things as they are leads us into a spaciousness beyond the contraction of fear. This allows us to make friends with change and dance with reckless abandon. Questions relate to grief, the inherent dislike of change, and, of course, being afraid to dance with reckless abandon.
Authentic spiritual practice takes enormous courage since ultimately we are forced to face the temporary nature of all things... including all of our relationships. In this talk, Michael discusses how the radical acceptance of things as they are leads us into a spaciousness beyond the contraction of fear. This allows us to make friends with change and dance with reckless abandon. Questions relate to grief, the inherent dislike of change, and, of course, being afraid to dance with reckless abandon.
The minute we drop our defenses, our awareness begins to fill a deeper context, thus allowing us to see through the veil of our delusion. In this talk, Michael suggests that we take Sri Ramana Maharshi's advice to heart and follow our "I-sense" to its core. Doing this allows us to begin sharing a fearless humility that ultimately helps us cut through delusion. Questions relate to creativity, non-attachment to outcome, bowing to our thoughts, and the discomfort that arises as our practice deepens.
The minute we drop our defenses, our awareness begins to fill a deeper context, thus allowing us to see through the veil of our delusion. In this talk, Michael suggests that we take Sri Ramana Maharshi’s advice to heart and follow our “I-sense” to its core. Doing this allows us to begin sharing a fearless humility that ultimately helps us cut through delusion. Questions relate to creativity, non-attachment to outcome, bowing to our thoughts, and the discomfort that arises as our practice deepens.
How do we bring Awakening into our day-to-day walk through the world? In this talk, Michael offers what mystics have been talking about for centuries: let wisdom inspire compassion, while at the same time let compassion inspire wisdom. When these two components to enlightenment become mutually supportive, we begin to walk through the world with Awakened steps.
How do we bring Awakening into our day-to-day walk through the world? In this talk, Michael offers what mystics have been talking about for centuries: let wisdom inspire compassion, while at the same time let compassion inspire wisdom. When these two components to enlightenment become mutually supportive, we begin to walk through the world with Awakened steps.
What is the Source of all things? In this talk, Michael pushes the limits of language by discussing the nature of Emptiness as it relates to the human experience. How is it that the experience of Emptiness is paradoxically so full, thus inspiring mystical teachings for millenia. And how does the experience of Emptiness relate to our physical senses as well as our sense of time and mind? What is beyond our sense of time and mind anyway? The great sage Nagarjuna offers some guidance along this path leading toward what Michael calls the Ninth Sense.
What is the Source of all things? In this talk, Michael pushes the limits of language by discussing the nature of Emptiness as it relates to the human experience. How is it that the experience of Emptiness is paradoxically so full, thus inspiring mystical teachings for millenia. And how does the experience of Emptiness relate to our physical senses as well as our sense of time and mind? What is beyond our sense of time and mind anyway? The great sage Nagarjuna offers some guidance along this path leading toward what Michael calls the Ninth Sense.
What does it mean to embody a continually appropriate response to all that arises in our awareness? In this talk, Michael discusses how everything supports Awakening to the Absolute for ourselves and others as long as we meet our circumstances with deep openness. Anything less is a contraction that limits our ability to respond to life appropriately. When we can face our own and others’ deeply singular nature, we can recognize the freedom inherent in all circumstances. So what is an appropriate response? Listen and uncover what you’ve always known about the answer.
What does it mean to embody a continually appropriate response to all that arises in our awareness? In this talk, Michael discusses how everything supports Awakening to the Absolute for ourselves and others as long as we meet our circumstances with deep openness. Anything less is a contraction that limits our ability to respond to life appropriately. When we can face our own and others' deeply singular nature, we can recognize the freedom inherent in all circumstances. So what is an appropriate response? Listen and uncover what you've always known about the answer.