Subject-object division of the senses; hardening in the face of trauma; greed, hatred and delusion; caring for others; broad vs. specific attention; harmonious relationships; experience of subjectivity; relationship of verbal formation (vacī saṇkhāra) to ānāpānasati.

There is such a thing as good and evil and they give rise to fortunate or unfortunate consequences. Good and evil not as value judgments, but as particular energies that have consequences. The heart opens as a consequence of skillful energies, like generosity and love. This is the key to the celestial domains of the Sacred Cosmos, where gods are void of judgment and keen on Dhamma as a way to happiness.

Supporting the heart with embodiment, with steady ground and safe space, allow breathing to happen naturally. Releasing what’s not needed, the subtle shielding around the body, open to what’s around with goodwill and love. Whatever arises, breathing it in, breathing it out.

Standing can help adjust you physically, anatomically and psychologically. Establish balance, connection, openness and ease. Let breathing flow through you. Aim for what’s harmonious in all that – open, allowing. This is the birthplace of wisdom and compassion.

Separation and interconnectedness; citta doesn’t fit in this world; destruction of the environment; fear of letting go; energy of body vs. sensations; healing divisiveness in my community.

There are many kinds of world – biological, political, and so on. Their common source of discord is selfishness, the separatist, supremacist view. The common intention of all worlds is the search for safe ground. We might start with a safe human environment, then establish safe embodiment. When there is safety, security and truthfulness, by itself citta opens and brings forth its own qualities – love, wisdom and morality. These are our unique offerings to heal the discord in any world.

This body that we can see as an object it’s also a subject – it’s a feeling, intelligent creature. Start with this right attitude, right view, and open the mind from the assumptions about body as an object to treating it as a sensitive creature. As we liberate this creature from clinging and identity, the witnessing heart – awareness – becomes more steady and peaceful.

We see ourselves as separate from the rest of the world, but we’re not. We are a meeting point of all kinds of relational qualities, qualities that can be imbued with Dhamma to make our experience a mandala of sharing and communion. Stress comes from developing an ineffectual relationship with what happens. We practice to come out of the worldly dividedness into something more compassionate, deep, less isolated. This is sacred practice.

The powerful COVID-19 virus teacher has brought us to the brink of widespread systems change and deep uncertainty about how things will unfold. There is a hunger for a more profound understanding of the links between ecosystem collapse and public health threats, between patterns of economic domination and racial injustice. Systems thinking and Buddhist views together offer skillful means for making sense of these interlocking calls for action.

Where do we find home? How do we become free together? How do we find a place of refuge and belonging in a world often intent on exclusion? These have been enduring questions for American Buddhists of Asian ancestry since the 1850s when the first Buddhist temples were built in the U.S. by immigrants and their descendants. Today, people of Asian heritage make up more than two-thirds of American Buddhists. Yet the histories and perspectives of Asian American Buddhists remain marginalized in many sanghas. What can we learn from Buddhist Asian American insights about navigating the complexities of identity and building an American Sangha that values multiplicity over singularity, hybridity over purity, and inclusivity over exclusivity? How does centering Asian American voices expand our understandings of race, identity, and belonging in American Buddhism? What can Buddhists of all backgrounds learn from Asian American Buddhists when it comes to building multiracial coalitions and inclusive communities? In dialogue with each other and with participants, Duncan Ryūken Williams and Chenxing Han will draw from their respective books, American Sutra: A Story of Faith and Freedom in the Second World War (Harvard University Press, 2019) and Be the Refuge: Raising the Voices of Asian American Buddhists (North Atlantic Books, 2021). These groundbreaking works form the basis for a timely conversation on buried histories, trailblazing contributions, race and identity, belonging and refuge.