Sometimes we long for stillness and for all activity to come to rest. Sometimes we long for movement and can't bare to be still any longer. In using the practices of stillness and movement of body we start to study this dynamic, and we see the inner life of stillness and movement and how suffering arises through not fully understanding this play: either we get hooked into the things that move because they catch our attention, or we want to reject them for the same reasons. Coming to a wise relationship with stillness and movement brings more rest in a world of things that move.
The parable of the ancient city as a template for a secular Buddhism, i.e. how the four truths and conditioned arising provide a framework for a new culture or civilisation; further reflection on "fully knowing dukkha" in terms of its cognitive, affective and aesthetic implications; how stream entry entails autonomy, as well as confirmed confidence in Buddha, dharma and sangha; the humanised Buddha as the appropriate model for one's practice of the dharma not the arahant.
Recapitulation on the principle of conditioned arising; the 6, 10, and 12 "links"; an analysis of the passage where the Buddha declares that consciousness is conditioned by nameform [namarupa] and nameform by consciousness; the meaning of term namarupa in Brahmanic thought; a phenomenological account of each of the nama factors (contact, feeling, perception, intention and attention) and their role in consciousness.