We put energy into territory that can’t be under our sway, seeking security in systems and customs. What we do have sway over is this embodied mind. It can be trained to orient around wholesome qualities, and to realize that it’s most secure when clinging is released.

On the occasion of Vesak we are encouraged to make a commitment to training the heart. Then to steer the world of space and time we live in around that commitment. This is how actions (kamma) can build up helpful results and lead to the end of kamma.

1) The difference between tanhā and upādāna – which is more important to address? 2) Stream entry – what is it, what helps get to the next level, different definitions of the ‘noble disciple’. 3) Questions about citta – difference between citta and citta saṅkhāra, between mano and citta. 4) Jealously, loneliness, lack of love. 5) Ānāpānasati sutta – is it sequential, do we develop each step in every sitting? 6) Ajahn’s one word of advice. 7) Questions on identity and anattā.

The I/me sense arises within a field of kamma. This requires consistent relational practice as we respond to both phenomena (object-experience) and activations (subject-experience) in the field. Mindfulness and a good somatic sense are the keys to relate to experience without clinging or proliferation.

Guidance on clearing the posture of compressions and strain.

The 5 aggregates represent the sum total of our conditioned experience. When the direct experience of them is penetrated, and the activations of body and mind calmed, one gains insight into the momentary, concocted, selfless nature of experience itself.

Contemplation of how form manifests as the 4 great elements – earth, air, fire, water. When sensed externally and internally, materially and mentally, the biases that create separateness, and hence identity, begin to soften.

We use careful attention – yoniso manasikāra – to steward the meditative process. It helps us know the appropriate technique to use and to discern what is skillful to give attention to and what is not. Without it, clinging coopts experience and makes an ‘I’ out of it. With it, there is non-clinging – lucidity – and the cessation of dukkha.

The territories of the somatic field and qualities of goodwill are offered as a clear, firm foundation for wisdom. Having cultivated them on retreat, we need to integrate liberation, purity and goodwill into our lives.

Citta is made stronger and deeper through cultivating patience and resolution. It gains an imperturbable stillness and serenity that lets things pass through. Steady in the face of the pleasant and unpleasant alike, this ‘soft strength’ refuses to give way to the tides of ill will.