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| 1 | +# Thích Nhất Hạnh — Teachings on Buddhist Psychology (1997) |
| 2 | + - ## Overview |
| 3 | + - Chronological YouTube-first index of talks from the 1997 retreat in Key West, FL |
| 4 | + - This was also likely also called **1997 Opening the Door to Healing and Transformation** according to the Plum Village site. |
| 5 | + - https://pvengagedbuddhism.org/tnh-1997/ has what appears to be a more complete and organized set. |
| 6 | + - I think this might have been republished as "The Ultimate Dimension" ... |
| 7 | + - ## Day 1 — November 2, 1997 |
| 8 | + - ### Orientation | Teachings on Buddhist Psychology Retreat, 1997 |
| 9 | + - YouTube: [Orientation | Teachings on Buddhist Psychology Retreat, 1997](https://www.youtube.com/watch?v=IKu-h2bDwqw) |
| 10 | + - Plum Village: [Enjoy Each Mindful Breath | Plum Village](https://plumvillage.org/library/dharma-talks/enjoy-each-mindful-breath) |
| 11 | + - Duration: ~1 hour 35 minutes |
| 12 | + - Notes: Retreat orientation, silence, purification of speech, basic framing |
| 13 | + - The date is November 2, 1997 and the sangha is holding a mindfulness retreat in Key West, Florida with the theme of Buddhist psychology. This is the first talk (100-minutes) where Thay introduces the attendees to the basic practices of mindfulness. It’s a wonderful teaching covering breathing, sitting, walking, and silence. |
| 14 | + We begin with a basic introduction, along with instructions, to the practice. How can we practice mindful breathing? Why is mindful breathing important? Breathe, you are alive. How do we practice sitting meditation? When we sit, don’t struggle. Breathing and sitting can both be very enjoyable. Sitting is not to become someone else but to be aware that you are alive. This is enlightenment. |
| 15 | + Do we know how to allow our body to rest? Do we know how to trust our bodies in order to rest? |
| 16 | + To worry too much has become a habit for us? We have learned to worry too much. This energy of worry has become to strong and preventing the healing of our body and spirit. We also have a habit of rushing and restlessness. Buddhist meditation can help us deal with these habits of running and worry. |
| 17 | + It is possible to live happily in the present moment. The boat of mindfulness can help us not to sink into the river of suffering. The energy of mindfulness that we can generate within us that we cultivate through meditation. |
| 18 | + In addition to our meditation practice, we also have a sangha. What is the sangha? The sangha is another component of the boat that supports you to not sink into the river of suffering. Our brothers and sisters are a source of support. Sitting together. Eating together. Walking together. Breathing together. |
| 19 | + The practice of mindfulness is, first of all, the practice of going back to the here and now. Our habit energies are obstacles to our going back to the here and now. The address of happiness, peace, and stability is the here and now. |
| 20 | + Instructions for walking mediation. I have arrived. I have arrived. I am home. I am home. |
| 21 | + Instructions for eating meditation and eating together in community. This too is an opportunity for being aware of our breathing and it is a moment of practice. A moment of joy. There is no waiting. |
| 22 | + Listening to a dharma talk. This is an opportunity for the most precious seeds to grow in us. We don’t need to use our intellect. Allow the dharma rain to fall on your consciousness. |
| 23 | + A short teaching on the historical and ultimate dimensions followed by Thay leading everyone with a song – “I Have Arrived, I am Home.” |
| 24 | + The last topic is on the practice of purification of speech. How do we practice with silence during the first four days of the retreat. In the retreat, we will use a notebook to write down the things that we want to say – we can observe the habit energy in us. We can also use the notebook to communicate with others if it’s absolutely necessary. Learning to observe your feelings and ideas during this period of silence. Do you know how to observe and look deeply at your feelings? We can train ourselves to recognize and embrace our feelings. |
| 25 | + The conditions of our lives don’t have to make us suffer and we can transform the situation. |
| 26 | + - ## Day 2 — November 3, 1997 |
| 27 | + - ### Interbeing and Emptiness |
| 28 | + - 4 minutes |
| 29 | + - Plum Village: [Interbeing and Emptiness | Plum Village](https://plumvillage.org/library/dharma-talks/interbeing-and-emptiness) |
| 30 | + - ### Store Consciousness | Teachings on Buddhist Psychology Retreat, 1997 |
| 31 | + - YouTube: [Store Consciousness | Teachings on Buddhist Psychology Retreat, 1997](https://www.youtube.com/watch?v=8weplQljzz8) |
| 32 | + - Plum Village: [Interbeing and Store Consciousness | Plum Village](https://plumvillage.org/library/dharma-talks/interbeing-and-store-consciousness) |
| 33 | + - Duration: ~1 hour 28 minutes |
| 34 | + - Notes: Ālaya-vijñāna, seeds, interbeing |
| 35 | + - Another talk from the archives. The date is November 3, 1997 and the sangha continues a mindfulness retreat in Key West, Florida with the theme of Buddhist psychology. This is the second talk (96-minutes) where Thay introduces the interbeing and gives a teaching on store consciousness. |
| 36 | + - Seeing things in the light of Interbeing. The right is made of the left and the left is made of the right. They are not enemies, but they contain each other. Thay teaches in the context of politics. The Buddha taught, this is because that is. Then we move to body and mind – they are interbe. Non-duality. In each cell of our body is stored the whole cosmos. In the study of Buddhist studies of the mind, the body is always first an object of our perception. Teaching on object and perception. |
| 37 | + Touching the present moment. Using the present moment to touch the past; including our past suffering. In doing this we can experience the Interbeing of past suffering. You can heal the wounds of the past by touching the present moment. How does this apply to the future? |
| 38 | + - Namarupa. The body and the mind. Contemplation. Observation of the mind in the mind and observations of the body in the body. Stresses non-duality. |
| 39 | + - The five skandhas. This is the Sanskrit word that means heaps. Can also be translated as elements or aggregates. What are the five skandhas? Remember these distinctions are only there to help us with our practice.what are formations? How are the five interare? |
| 40 | + - After this brief overview of the skandhas, the teaching shifts to focus primarily on consciousness. Specifically, store consciousness and seeds. Working with our seeds using mindfulness. For example, mindfulness of anger. What is store consciousness? Store consciousness is like a garden that is able to maintain and store the totality of all the seeds. The practice of meditation is being aware and recognize the seeds inside us and to water the good seeds. Recognizing and taking care of our seeds. Why do we do this? |
| 41 | + - ## Day 3 — November 4, 1997 |
| 42 | + - ### The Field of Suchness | Teachings on Buddhist Psychology Retreat, 1997 |
| 43 | + - YouTube: [The Field of Suchness | Teachings on Buddhist Psychology Retreat, 1997](https://www.youtube.com/watch?v=GSJAL-v3N5c) |
| 44 | + - Duration: ~1 hour 34 minutes |
| 45 | + - Notes: Suchness, perception, Yogācāra-informed phenomenology |
| 46 | + - ## Day 4 — November 5, 1997 |
| 47 | + - ### Manas Consciousness | Teachings on Buddhist Psychology Retreat, 1997 |
| 48 | + - YouTube: [Manas Consciousness | Teachings on Buddhist Psychology Retreat, 1997](https://www.youtube.com/watch?v=-GLNC5Iymos) |
| 49 | + - Duration: ~1 hour 39 minutes |
| 50 | + - Notes: Manas, self-grasping, transformation of consciousness |
| 51 | + - ## Day 5 - Nov 6, 1997 |
| 52 | + - ## Day 6 - Nov 7, 1997 |
| 53 | + - ## Day 7 - Nov 8, 1997 |
| 54 | + - ## Day 8 - Nov 9, 1997 |
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