Teachers (308)

Ajahn Sucitto

As a monk, I bring a strong commitment, along with the renunciate flavor, to the classic Buddhist teachings. I play with ideas, with humor and a current way of expressing the teachings, but I don't dilute them. Sitting in a field of fifty to eighty people really starts my mind sparking. Since I don't prepare my talks ahead of time, I find myself listening to what I'm saying along with everyone else. This leaves a lot of room for the Dhamma to come up. Just having eighty people listening to me is enough to engage me, stimulate me, and create a nice flow of energy. The actual process of teaching evokes ideas that even I did not realize were being held somewhere in my mind. Different teaching situations offer their own unique value. In retreat, you are able to build a cohesive and comprehensive body of the teachings. When people are not on retreat and come for one session, it opens a different window. They are more spontaneous and I'm given the chance to contact them in ways that are closer to their "daily-life mind." This brings up surprises and interesting opportunities for me to learn even more. I'm continually struck by how important it is to establish a foundation of morality, commitment, and a sense of personal values for the Vipassana teachings to rest upon. Personal values have to be more than ideas. They have to actually work for us, to be genuinely felt in our lives. We can't bluff our way into insight. The investigative path is an intimate experience that empowers our individuality in a way that is not egocentric. Vipassana encourages transpersonal individuality rather than ego enhancement. It allow for a spacious authenticity to replace a defended personality.

Mark Nunberg

Mark Nunberg began his Buddhist practice in 1982 and has been teaching meditation since 1990. He co-founded Common Ground Meditation Center in Minneapolis, MN in 1993 and continues to serve as the center’s guiding teacher.

Tara Brach

A pervasive but often invisible source of suffering in our culture is self-aversion. We are a busy culture, and we move through our life feeling anxious and dissatisfied, but not fully conscious of how we neglect or judge our inner experience. We suffer from a lack of belonging: to our own bodies, to each other and to the earth. When we practice Buddhist meditation, we learn how to listen deeply and hold our life tenderly. The open space of compassion allows us to realize that our thoughts and emotions are not who we are; they are waves in our ocean. This gives us the freedom to live more wisely and love more fully. For over thirty-five years, I've been exploring the awakening of awareness with yoga, meditation, a clinical psychology practice and relationships in spiritual community (sangha). Since the untying of emotional knots is an essential part of "waking up," it is natural for me to weave these elements into my Buddhist practice and teaching. With formal practice, and a genuine engagement in sangha, we can cultivate the qualities of heart and awareness that allow for deep emotional healing and spiritual freedom. Buddhism guides us in slowing down, quieting and paying attention in an honest and caring way. Through our mindfulness and compassion practices, we establish a sense of intimacy and belonging to our life. We discover that there is no Buddha "out there." Rather, we realize that our true refuge is the wakefulness, openness and love of our own natural awareness.

Pascal Auclair

Pascal Auclair has been immersed in Buddhist practice and study since 1997, sitting retreats in Asia and America with revered monastics and lay teachers. He has been mentored by Joseph Goldstein and Jack Kornfield at the Insight Meditation Society (IMS) in Massachusetts and Spirit Rock Meditation Center in California, where he is now enjoying teaching retreats. Pascal teaches in North America and in Europe. His depth of insight, classical training, and creative expression all combine in a wise and compassionate presence. In addition, his warmth and humour make Pascal a much appreciated teacher.

Joseph Goldstein

I have two main aims in teaching. The first is to spread the dharma as widely as possible, offering it to as many different people as I can. The second is to teach a smaller number of people over sustained periods of time. This in-depth teaching engages my tremendous love for intensive, long-term meditation practice, where people can immerse themselves in the retreat experience and see how it transforms their understanding. Although deeply rooted in the Vipassana tradition of Theravada Buddhism, I enjoy working with various skillful means from different Buddhist schools to help convey the essence of all practice, the one dharma of liberation. This essential dharma includes the wisdom of non-clinging, the motivation of compassion to practice for the benefit of all beings, and the potential for liberation within us all. Given the speed and complexity of our culture, the Buddha's teachings offer a much-needed means to slow down, a way to create some inner calm. We need to touch base with this place of tranquillity in order to allow our bodies and minds to unwind. We then have the chance to see more deeply and profoundly the nature of our lives, how we create suffering and how we can be free. The dharma begins with the development of calm and it carries us all the way to liberation.

James Baraz

I try to convey that the wisdom and compassion we are looking for is already inside of us. I see practice as learning how to purify our mind and heart so we can hear the Buddha inside. In doing so, we naturally embody the dharma and help awaken that understanding and love in others we meet. I try to use the formal teachings as a doorway for people to see the truth in themselves. I feel I'm doing my job when people look into themselves to come to their own deep understandings of the truth, access their own inner wisdom and trust in their "Buddha-knowing," as Ajahn Chah called it, which is different from their intellectual knowing. The Buddha-knowing is a deeper place, underneath the concepts, which is in touch with the truth, with our seed of awakening. I want practitioners to have more and more confidence in, and familiarity with, that deeper place of knowing. It is accessing this dimension of our being that becomes the guide to cutting through the confusion caused by greed and fear. We have everything we need inside ourselves. We do not need to look to a teacher when we remember who we really are.

Donald Rothberg

Donald Rothberg, PhD, has practiced Insight Meditation since 1976, and has also received training in Tibetan Dzogchen and Mahamudra practice and the Hakomi approach to body-based psychotherapy. Formerly on the faculties of the University of Kentucky, Kenyon College, and Saybrook Graduate School, he currently writes and teaches classes, groups and retreats on meditation, daily life practice, spirituality and psychology, and socially engaged Buddhism. An organizer, teacher, and former board member for the Buddhist Peace Fellowship, Donald has helped to guide three six-month to two-year training programs in socially engaged spirituality through Buddhist Peace Fellowship (the BASE Program), Saybrook (the Socially Engaged Spirituality Program), and Spirit Rock (the Path of Engagement Program). He is the author of The Engaged Spiritual Life: A Buddhist Approach to Transforming Ourselves and the World and the co-editor of Ken Wilber in Dialogue: Conversations with Leading Transpersonal Thinkers.

Jill Shepherd

Wisdom and compassion are two themes that inform my current exploration of the dharma, and I aspire to integrate these as fully as I can in both formal practice and daily life.

Marcia Rose

I find teaching to be a very deep and powerful "no self" practice. When I connect with others during Dharma talks--in the intimacy of small groups, and while holding meditation practice interviews--I am continually reminded to know, and be, in a place of clarity, spaciousness and immediate presence. Being able to offer students such a place of connection is my greatest pleasure and inspiration, as well as the most appreciated challenge in my teaching practice. For me, the real fruit of the teaching is seeing the beauty of a gradual, and sometimes sudden, unfolding of a heartmind into its true self; seeing the variety of ways a person's essential, creative energy of being flows into the world. On one end of the teaching, I am excited and inspired by students who are deeply committed to long-term, intensive practice. On the other end (and of course they're connected), I find that working closely with people at the grass roots level--in a co-creative process of developing and sustaining Dharma practice, study and community opportunitiies on a day-to-day basis--is equally exciting and inspiring. From the immediacy of presence flows a wisdom that naturally connects us to the way of things. This amazing gift of mindfulness provides us with a spaciousness where we can make appropriate, healthy and creative life choices. Rather than being caught up in our old, conditioned habits, mindfulness provides us with the gift of engagement at its best. This is the Gift of the Dharma that we offer to all beings.

Jack Kornfield

Over the years of teaching, I've found a growing need for profound lovingkindness and compassion--a transformation of the heart--to underlie the insights and understandings that come out of the practice. An opening of the mind needs to be supported by compassion from the heart if the practice is to be integrated, fulfilled, and lived in our lives. The value of mindfulness practice is discovered in the freedom we find through awareness. Without awareness, we repeat the patterns of fear and conditioning that keep us entangled individually and collectively. Without awareness, we suffer. With awareness, we can see the contractions of the mind, how the mind gets caught and how we can learn to let go. With awareness we can reawaken to the purity of joy and freedom that is fundamental to our true nature. As a Dharma teacher, I simply remind others how it is possible to live in this world and find freedom. I listen to practitioners and try to remind them that it is truly possible to be free.

Steve Armstrong

My biding motivation for the practice of teaching is to share my interest, my understanding and my confidence in the Buddha's way for a balanced and deeply happy life. Given the pace of our culture and the direction in which it is going, mindfulness is essential to sanity. Since my first vipassana retreat in 1975, I've experienced the wisdom of sanity, peace and freedom. Now, the challenge in sharing the dhamma is to translate the Buddha's understanding into an idiom that speaks to the whole of our lives. As practice matures, the focus in guiding others shifts from informing the skeptic, inspiring the depressed and doubtful, soothing the suffering, energizing the lazy, cautioning the ambitious to discovering the subtler sources of suffering and happiness in our understanding and behavior. With deepening vipassana insight, students joyfully and confidently disentangle their minds. In all of this, what sustains me as a teacher is the unwavering confidence that mindfulness is the source of our healing, sanity and freedom. Vipassana practice offers us a perspective on reality that is liberating, both personally and at every level of human interaction. Initially, my unwavering commitment was to the practice. Now my commitment includes service in sharing the dhamma and wherever possible informing, inspiring and encouraging others in the practice.

Christina Feldman

What I teach is a reflection of the constantly changing nature of my own practice. When I give a talk it is not a set agenda, but something that I've been reflecting about. The talks tend to be in rhythm with my own practice. At the moment, I'm reflecting on the interplay of the personal and the non-personal, on aloneness and intimacy, on emptiness and embodiment. This process of reflection is a slow one. I hold a question in the background of my consciousness and then prepare to be surprised, to see what actually arises. I enjoy the dharma a great deal. I try to convey that meditation practice is not a pathway of endlessly overcoming obstacles, but also a path of tremendous joy. It brings a great deal of profound truth to people's ability to find happiness. I have great faith in the Dharma, and a bottomless faith in people's capacity to be wise. The ancient traditions of Buddhism are as relevant today as they were 2,500 years ago because people's capacity for getting themselves into trouble, for confusion, alienation and separation is not so different from Buddha's time. Vipassana, then and now, offers people an opportunity to transform themselves, and in so doing, transform the world around them.

Bhante Bodhidhamma

​Bhante Bodhidhamma, as lay person practiced at Throssel Hole Zen Priory in north England, later with Sayadaw U Janaka in Burma and at various places with Sayadaw U Pandita.​ ​He ​ ordained in ​1986 and spent 8 years in Sri Lanka, returning to UK in 1998. He was the resident teacher at Gaia House, UK, 2001-2004. In 2007, he founded Satipanya Buddhist Retreat on the borders of Wales., devoted to vipassana in the tradition of the Mahasi Sayadaw. ​

Sylvia Boorstein

My greatest joy is giving the gift of love and hope through the dharma, knowing it is possible for humans to transform their hearts. These dharma gifts include paying attention, practicing clarity and kindness and addressing the suffering of the world--which, of course, includes ourselves. Right now I'm most enthusiastic about the first gift, paying attention, because it makes every part of our lives better. Paying attention allows us to become more clear, and each moment of clarity is a gift to ourselves and those around us. Clarity keeps us from contributing to more suffering. The gift of clarity and kindness also supports a peaceful heart, which allows us to address the suffering in the world with love. When we practice clarity, we offer the possibility for humans to live in a different way. But a peaceful heart is only the beginning. We also have to take action, go out and directly address the suffering with peace in our hearts. As a parent, grandparent and a psychotherapist, I teach out of the stories of my life and the lives of those around me. I am especially touched by personal narrative, accounts of spiritual journeys, and how these become vehicles for connecting with the dharma. I believe in revealing my own story so that others are more at ease to reveal theirs. Truth talking is a way out of suffering. Discovering how our hearts and minds work and creating a dialogue supports right speech practice. This is an on-going primary practice that we can do all the time. My hope is that I encourage people how to pay attention and to tell the truth by example.

Ayya Santacitta

Santacitta Bhikkhuni hails from Austria and trained as a nun in England & Asia from 1993 until 2009, primarily in the lineage of Ajahn Chah. Since 2002, she has also received teachings in the lineage of Dilgo Khyentse Rinpoche. She is committed to our planet as a living being and resides at 'Aloka Earth Room', currently located in San Rafael, California. Santacitta Bhikkhuni stammt aus Österreich and begann ihre Nonnenausbildung 1993 in England & Asien, vor allem in der Traditionslinie von Ajahn Chah. Seit 2002 empfängt sie auch Unterweisungen in der Traditionslinie von Dilgo Khyentse Rinpoche. Sie ist unserem Planeten als lebendes Wesen verpflichtet und lebt im 'Aloka Earth Room' in San Rafael, Kalifornien.

Yanai Postelnik

Yanai Postelnik has been engaged in full-time dharma practice and service since 1990. He is inspired by the Thai forest tradition and nourished by time spent in nature, and has been teaching retreats around the world for over 25 years. Yanai is a member of the Guiding Teacher Council of Gaia House, in Devon, England, and of the Core Faculty of Insight Meditation Society, Massachusetts. Since 2018, Yanai has been engaged with Extinction Rebellion, seeking to bring about urgent change in the face of the climate and ecological emergency, in the service of all beings.

Christopher Titmuss

My engagement in teaching the dharma, to point to a free and liberated life, has remained the same since the first day I started. It is my unwavering commitment to inspire people that such a life is accessible to us all, here and now. This is what sustains me and gives me enthusiasm. With contemporary language, I endeavor to address the depth of the Dharma, to go into the inner experience by using one of the contributions to the great wheel of the dharma, insight meditation. Insight meditation is a respectful and healthy practice. It gives us meditation techniques which, when practiced, lead to real insight into the whole of existence as well as our life in particular. It speaks to what it means for us to be a part of this world. I also pay attention to the breadth of the Dharma by attempting to address every possible life endeavor, leaving no stone unturned: materialism, consumer culture, livelihood, environmental resources, love and respect for sentient beings, relationships, all the issues of daily life. Most important for me is to keep the priority and focus on striving to live the awakened and liberated life and not be sidetracked by any particular feature, no matter how noble its contribution. A liberated and awake life is the center of the Dharma, and I find that I am simply unable to settle for anything else.

Nathan Glyde

Nathan Glyde has been practicing and studying meditation since 1997, and sharing teachings on retreats since 2007. In 2004 he co-founded SanghaSeva whose retreats emphasise wisdom and compassion in ecological and humanitarian service.

Amma Thanasanti

Amma Ṭhanasanti is a California born spiritual teacher dedicated to serving all beings. Since she first encountered the Dharma in 1979, she has been committed to awakening. As a former Buddhist nun of 26 years, she combines the precision and rigor of the Ajahn Chah Forest Tradition, compassion, pure awareness practices and a passion for wholeness. Amma has been teaching intensive meditation retreats in North America, Europe, Australia and Asia since 1995. She invites an openness to pause and inquire into the truth of the present moment, integrating what is liberating at the core of our human condition.

Howard Cohn

The more I rest in present awareness, and don't separate myself out from life, the more I appreciate the impact that I have on others. Only when I am present am I sensitive to my connection to the world, am I able to feel how important it is to be non-harming in my words and actions. When I am lost in thought, I lose that simplicity and sensitivity. I continually point toward this secret of the present moment, for if I am really present, I don't suffer as much, I don't cause as much suffering, and I am less afraid. I may experience intense pain or pleasure, but the degree of mental suffering lessens. Practicing mindfulness de-conditions the habits that prevent me from being centered in the present. This in turn gives me a more stable awareness, which allows me to recognize my inherent peace and freedom. It is this taste of nowness--introducing people to the living quality of the present moment and its sense of freedom--that most engages me in my teaching practice. I find no evidence of suffering, in my mind, unless I remind myself of some event that is not in the present. Suffering arises when I am lost in my imagination, reviewing the past or fearfully anticipating the future. I feel tremendous gratitude and love for the dharma, and the practice of awareness. Knowing my mind a little better, and being less preoccupied with my internal drama, makes me more available to the suffering of others. Consequently, I am moved to give to others rather than focusing on what I can get. In spite of being more attuned to suffering, staying present allows each day to become more joyful, compelling and intereesting. My desire to run from this moment, by running after an imagined, better future, or away from a past fear, has diminished. It is present wakefulness that helps me recover my capacity to live with balance and ease in the world.

Zohar Lavie

Zohar has been practicing meditation in different traditions since 1995. This journey has taken her from the meditation cushion into exploring further ways of expressing truth and love and in 2004 she co-founded SanghaSeva. She now spends most of her time facilitating retreats that offer service as a spiritual path around the world. Since 2006 she has been teaching on silent retreats and Dharma gatherings in India, Europe and Israel.

Rob Burbea

ROB BURBEA (1965-2020) was Gaia House’s much-loved resident teacher for 10 years from 2005 - 2015, when he was diagnosed with pancreatic cancer. During his time at Gaia House, Rob wrote Seeing that Frees: Meditations on Emptiness and Dependent Arising – an important and influential work that continues to shape and open the meditative exploration of many. Emerging from this deep experiential understanding of emptiness, Rob dedicated much of his time and energy during the last years of his life to conceiving, developing, and establishing a new body of teachings that he called ‘A Soulmaking Dharma’. Before his death, Rob initiated the Hermes Amara Foundation (HAF), an organisation that is working to preserve and develop Rob's vast Dharma teaching legacy, and to support practitioners and teachers who are engaged with these teachings. All donations go directly to HAF - your financial support is much needed if Rob’s legacy is to sustain and thrive. To join the HAF mailing list and find out more about Rob's work please go to hermesamara.org or get in touch at [email protected]. Rob was also a guiding teacher of Freely Given Retreats (freelygivenretreats.org), a co-founder of Sanghaseva, an organisation exploring the Dharma through international service work (sanghaseva.org) and a co-initiator of DANCE, the Dharma Action Network for Climate Engagement (thedancewebsite.org).

Kamala Masters

It has long been important for me to offer the purity of the teachings of the Buddha in a way that connects with our common sense and compassion as human beings, which allows for the natural blossoming of wisdom.

Mark Coleman

Mark Coleman has been engaged in meditation practice since 1981, primarily within the Insight meditation tradition. He has been teaching meditation retreats since 1997. His teaching is also influenced by his studies with Advaita Vedanta and Tibetan teachers in Asia and the West, and through his teacher training with Jack Kornfield. Mark primarily teaches at Spirit Rock Meditation Center in California, though he also teaches nationally, in Europe and India. He leads backpacking retreats, nature-based retreats, and teaches retreats for environmental activists in the wilderness at Vallecitos Mountain Refuge in New Mexico, and at Knoll Farm in Vermont. In the Bay Area, Mark has a counseling practice, where he integrates his studies of psychotherapy and meditative work. He is the author of “Awake in the Wild - Mindfulness in Nature as a path of Self-Discovery." Mark has been an avid hiker, and backpacker for most of his life and spends much of his time in the outdoors. He lives in the woods in Marin County, Northern California.

Ayya Santussika

Ayya Santussika, in residence at Karuna Buddhist Vihara (Compassion Monastery), spent five years as an anagarika (eight-precept nun), then ordained as a samaneri (ten-precept nun) in 2010 and as a bhikkhuni (311 rules) in 2012 at Dharma Vijaya Buddhist Vihara in Los Angeles. Ayya Santussika was born in Illinos in 1954 and grew up on a farm in Indiana. While being a single mother, she received BS and MS degrees in computer science and moved with her two children to the San Francisco Bay Area. She worked as a software designer and developer for fifteen years. Her search for deeper meaning and ways to be of service led her to train as an interfaith minister in a four-year seminary program that culminated in an Masters of Divinity degree and a brief period of practice as a minister before ordaining as a Buddhist nun. She is currently serving on the Board of Directors for Buddhist Global Relief.

Carol Wilson

What I most love in my teaching practice is seeing students become dedicated to their own liberation. As their spiritual practice matures, people light up from within when they begin to understand that personal freedom is possible. This commitment to freedom on the part of the student inspires me to find ways to express my deepest understanding and enthusiasm for liberation. The mindfulness teachings of the Buddha are among the more direct, practical meditation techiques that we can cultivate. My focus is on sharing these practices in an accessable, down-to-earth way. How can we disengage from our habits of responding to the world through veils of confusion, greed, and hatred? Mindfulness practice helps us recognize when we are responding to the world from the mental and emotional habits that obscure our true home, our radiant nature, which manifests as compassion and love. The Buddha's teachings show us that we are not isolated individuals who need to live defensive lives. Rather, we can learn to trust and live from our full potential as compassionate members of a connected planet.

Eugene Cash

I am intrigued by how we can live the 'holy life' as lay people. How do we erase the imaginary line between formal sitting practice and the rest of our lives? How can we bring full engagement to formal and informal practice? Is it possible to embody, in our lives, the understanding and insight that comes with intensive training? And can we live our lives in a way that expresses and continues to deepen our realization? These questions fuel my practice and my teaching. I place a lot of emphasis on the Buddha's teaching about mindfulness of the body. The body is a powerful dharma gate. I encourage people to deeply investigate the body and use it as a place of recollection in daily life. Our individual and cultural habits, our confusion, all require a sincere and ongoing commitment to spiritual life and practice. In order to mature our 'layastic' practice, we need to develop a palette of practices: mindfulness, loving-kindness, inquiry, reflection, precept practice, service, sutta study, etc. I believe passionate engagement is the foundation of the spiritual path. Spiritual life blossoms when mindfulness is woven with a heartfelt sense of loving-kindness and compassion. With warm mindfulness as the basis of practice, our attachment to identity, roles and experience begins to loosen. As our experience and understanding matures, faith develops. This nourishes a devotion to practice which further deepens our insights. It is precious to be born in the human realm and have an opportunity to practice and awaken. May we appreciate our inheritance and bring to life the teachings of the Buddha.

Rodney Smith

More and more, the teaching practice takes me into the community where I engage directly with students. My focus right now is on bringing the continuity of the Dharma into the market place. Although retreating is an important form for self-knowledge, I find myself less interested in the immediate results of a retreat and more interested in helping students investigate their relationship to the ups and downs of their everyday life. Nature, death and spontaneous freedom continually interweave themselves into my teaching. From the forest of Thailand, where I spent several years, I bring a deep awareness of the healing quality of nature into my teachings. Relaxing into our true nature allows us to realize what it means to be a human being. It is here we find a resting point, a counterbalance to the speed and turbulence of our culture. My work in hospice brings a sense of urgency into my teaching. Working with the theme of death and dying reveals the here and now of life to us, how important it is to open to each loss, change and transition that marks our path. Life is precious. We need to awaken without hesitation. Many of us crave to be more calm and centered. We know that life has more to offer than this fleeting material world. For each of us, the Dharma offers an immediacy of freedom for which we do not have to strive or wait. In practice, we can learn to relax deeply into the moment and rediscover spontaneous freedom.

Larry Rosenberg

The method I use most in teaching is anapanasati or mindfulness with breathing. Breath awareness supports us while we investigate the entire mind-body process. It helps calm the mind and gives us a graceful entry into a state of choiceless awareness--a place without agendas, where we are not for or against whatever turns up in the moment. In this state we relax into ourselves. We allow the mind to empty itself of its own content and take us into a realm of silence. Choiceless awareness, with the transition into and out of silence, has fascinated me for a long time. What are the barriers to our minds becoming silent? How do we remain in silence long enough to receive its countless benefits? Can we learn to bring thought-free wakefulness into each aspect of our ordinary, daily living? As lay people we need a practice that helps us learn how to live whole-heartedly, to do justice to the many challenges of lay life, and at the same time grow in the dharma. This includes moving gracefully back and forth between our daily life and intensive retreat practice. Presently, I am deeply interested in using Buddha's Charter of Freedom of Inquiry, the Kalama Sutta, as a framework for my teaching. In this teaching, the Buddha invites us to question and doubt. It invites us to use personal experience to test and verify the truth of the teachings. This in turn encourages us to acknowledge life's greatest teacher: Life itself. The challenge for us all is to question ourselves. Do we know how to live? If the answer, in any way, is no, then bring in the dharma and let's see how the teachings help us live in a wise and kind way.