Instructions for establishing an upright, open posture where you can relax and let breathing happen. The body recognizes that. When the body is relaxed and peaceful, mind sees things clearly. Introduction to chanting as a means for expressing our faith and aspirations. This is how to set up a meditation temple in your own body.

An introduction to the theme of the retreat that redefines traditional meanings of love, breathing and life. Breathing provides the foundation from which we can open to circumstance without fighting, without grabbing. And isn’t this what love is? Just staying with the restrictions, not asking for anything, just flowing through. This is what it means to live a meaningful life – to meet and show up for this experience.

Begins with standing posture, aligning the posture so muscles can relax deeply. Flows into sitting posture without breaking the deepening process. Energies from the depth rise up and concoct scenarios that carry the flavor of what’s unresolved – passion, despair, worry. Breathe through it, cooling and steadying the energy in your body.

How to deal with bodily pain; what to do when mind is obsessively thinking; mind goes dull and I keep falling asleep; what to do with weird energies that can happen; I can’t seem to do breath meditation.

As we establish this time of practice, we approach it with faith in the possibility of awakening. Upright in the energetic sense of heart and body, open to what is here. Let the beautiful energy of breathing stroke through the whole of experience of body. Soothing, calming, bringing well-being.

Establishing uprightness of mind, heart and body - ground and feel ourselves here. With friendliness and non-contention, opening and attuning to what’s here, establishing presence with the way things are.

We practice coming into full presence with the unshakable qualities of heart the Buddha pointed to. Noticing what is here, our relationship with it and the different inflections of the heart. If there’s hostility or unkindness, these are not true, they are defilements that obscure the truth. They need meeting and understanding, but not believing in. What is needed now is the quality of mettā, that deep well-wishing with the absence of any kind of hostility.

The upright is both an anatomical and psychological reference. It’s from the upright that we deepen, moving through difficult territories without getting hooked, arriving at places of authenticity and clarity. Puja offers an occasion for opening and deepening.

Upright is both a physical and psychological feature. We can feel the balance, and if attention is sustained there, afflictive energies pass through –confusion transmutes into sanity. Because of ignorance we lose touch with wholeness, energy scatters and spills out through the khandas. Return to the wholeness, extend love and gentleness. Linger in skillful perceptions and the heart will reform itself in line with those meanings.

Whatever arises from the depth, it’s not yourself. It’s citta territory – nothing to fight with, claim or stir yourself up with. Stay with the center, the quality of uprightness and the ground from which it arises.

Questions have been grouped by theme: Breathing; how do we work with the regret; questions around citta; how does piti (rapture) manifest in the body; heart feels like a lump of black coal.

In this cultivation we’re deepening our understanding of the heart that is at home. The soothing and relaxing quality of breathing supports citta to meet whatever arises. With qualities of love, friendliness and compassion, attune to cause and effect, putting down what brings agitation and contraction, and aligning to what brings well-being.

Guidance for transitioning to standing, staying present, letting uprightness establish itself. Keeping the quality of opening, meeting what is here with love and friendliness, letting breath wash any strain away.

Returning to sitting, supporting citta to settle and open, we give it skillful things it can be in touch with – breathing, the heart medicines. Understanding the power of perception and feeling, we place attention carefully, bringing qualities of welcome, availability, friendliness – guarding against what is harmful and afflicting. Just knowing, body feels like this, citta feels like this.

We may wonder where love sits in the whole of the Buddha’s teachings. It’s not always directly pointed at in the suttas, but heart cultivations enable citta to know dukkha and wake up to the way things are. Citta is strengthened in its capacity to be present with skillfulness and love, support for which are provided by body and breath.

Other people’s suffering; what is meant by ‘non-self’; remaining with love when one feels constricted and out of control; cause of excessive burping; please talk about the perception-feeling saṇkhāra processes; the purpose of sensing space around; body scanning to train the mind.

Speech today tends to be surface babble, it doesn’t go to the depths. One who knows the depths speaks things that are valuable, useful, conducive to harmony. Therefore one looks at speech as a potential treasure, something that can demonstrate love, show that other people matter to me.

From the depth of the heart is a place of refuge. A place you can go with failures, pains, mistakes – and be accepted. A place to put it all down, finish it. Let go of the tangles and snagging that happen at the surface.

How we live on the surface – our lifestyle, speech, actions – generates signs and messages received in the depth. Make an effort to establish right view in your daily life. Mindfulness is then established from that message, not in self-view but in the right territory of lovingkindness, compassion, renunciation.

Guidance to sense experience at the cellular level, not as a person. Establish the firm welcome of ground and safe benevolent space around. Sensing, with every inhalation is a birth, with every exhalation a complete emptying back into ground. Tuning into the subtle bodily and mental feelings, may this be well.

How to respond to the energy of craving (taṇhā); how to navigate states of calm; advice for approaching cancer without fighting/setting up a war; how to work with thinking, between suppressing in meditation and reacting while living in the world; encountering doubt after 20 years of practice; how to work with unhappiness/sadness.

Wherever you are, waking up is here. It’s not somewhere else in some other time, it doesn’t belong to somebody out there. Let us come out of small senses of ourselves and take up this tremendous teaching. Again and again, establishing faith and confidence regarding the heart, letting insight arise – this is how we touch nibbāna in the body. [SN 48:50]

When we cultivate and sustain the deep friendliness and well-wishing described in the Mettā Sutta, a certain clarity starts to arise – one recognizes the shifting nature of everything, arising dependent on conditions. The upright heart grounded in love allows us to be present to what is. The grip of certainty softens and the tendency towards fixed views falls away.

A practice with opening the sense fields while remaining with the upright. Remain in receptive mode – there is the seeing, the seen, the one who sees – not moving out into any of these, staying with undivided wholeness.

How can I love myself; how to deal with loneliness; questions that arise while sitting; gratitude and rejoicing; preventing negative energy coming towards us; in-breath gets stuck at solar plexus; using breathing meditation in standing posture; working with the effects of harmful childhood events; energy can be helpful but isn’t a meditation technique; worry about other people.

Puja offers the opportunity to survey the field of your mind, your kammic field. Survey it with the eye of a Buddha, with compassion and awareness, not self, just qualities moving around. Remain on the edge, keep your intentions light – sensing, steadying – and let things reveal themselves more fully.

Citta can become established on our own or others’ foolish actions, then suffers from depletion, withdrawal of empathy. It doesn’t know how to drink in its own goodness. Use breathing to shift these deep-seated negative formations, suffusing the body with the qualities of the brahmaviharā. Put aside the doing and receive these natural resonances as a source of nourishment and replenishment.

Maintaining mindfulness on sleeping and waking up; relationship between being sensitive and taking things personally; human enhancement and right view; sense is of being a frightened deer – practices for inner sense of security; gathering the good for wandering mindstates.

The Buddha’s teaching is a deepening examination of cause and effect. It takes us out of the contraction of self-view, stress and suffering and into the possibility of waking up. Take in the teachings as nourishment, let them soothe and stabilize the citta. We’ve been given all we need. Trusting the process, trusting ourselves, let us serve this awakening heart.

Let the Dhamma resonate and support our understanding of our own lives. The encouragement is to come to know it for oneself. Come into body, ground, here, establish mindfulness. Whatever is happening, we have a way of meeting it and coming into right relationship in a way that steadies and frees the heart.

Practicing in the upright body, surveying the field, whatever is happening for you, wherever you are, however you are – it’s like this now. Without reacting, denying, fighting or fudging, staying with experience but not in it. That’s the still point. Through that power of this truth, the tide of kamma begins to settle and clarify, and wisdom begins to arise.

Accepting my own aging; emptiness; is taking a stance alignment rather than saṇkhāra; how to deal with conflict mindfully; can our practice become self-centered; how to maintain this in daily life; how to repay kamma/transfer merit for accidentally killing animals; struggling to wake up and meditate; how to work with desire for solitude and concern over isolation/loneliness; how to relate to mother who has long term issue of complaining.

The nature of puja is it’s a direct participation in Dhamma. Setting aside what is not needed, boundaries of self and circumstance dissolve and there’s just the upright center, receptive. Surveying the field of kamma from this awakened position gives you a direction, a vantage point from which to navigate your day and your meditation.

Realization isn’t something you do, it’s something that arises from beyond yourself. When we stop reacting to the stirrings of our kammic field, stop creating a self, awareness can lift and witness – this is suffering, this is its origin, this is how it ceases. As we begin to wear out these distorted psychologies that make up the self, qualities of happiness, freedom, joy and love become available as a gift.

Difference between wise caution and anxious reaction; use of psychiatric medicines; please condense teachings and instructions for practice; cultivating relationship with gods/celestial beings; commitment to waking up entangled with wanting and striving; transitions in place, experience and practice.

Advice for specific sāti helpful in each posture. Establishing ground, steadiness and center while keeping awareness wide, allow dhammas to swim by, letting them all go. A certain strengthening effect comes from that.

If we come back to the primary frame of this teaching, the work is to understand how this heart gets agitated, to see how suffering arises. If we are upright, if we have this sense of goodness and connectedness, there’s a capacity to meet the difficulties rather than struggle with it. Grounded in this strength, remain available to what’s happening here.

Taking care with what we connect with, with that which supports our capacity to be here – grounded, present, receptive. Guard from anything that takes us away from the fullness of citta. In this place we keep meeting whatever is arising with qualities of friendliness and welcome, everything belongs. From that place of welcome, response happens. Love meets love.

The occasion of puja provides a useful link between our inner realities and outer circumstances. As we chant and make offerings, we’re open and receptive to the virtue, values, insights of our depth experience. The body picks up these signs as deep tissue memories, making these qualities available to enrich what we do in the external world.

Guidance to gradually return to awareness through the sense fields. No pushing, just expanding lightly, integrating the inner domain with your external circumstance in whatever you do next.

The way to make use of the closure of retreat is to harvest. Standing at the door of the mind, use the body for support to review the stuff of the mind from a balanced place. The upright axis cools the field of reactivity. Witnessing with disengagement, don’t be deceived by what appears internal and external, it’s all happening in the mind.

Use of images and recollections to deeply experience the qualities of the brahmaviharā. Keep attention wide, body relaxed, attuned to how things are felt – shifting, moving, and affecting the body. And is it possible to turn any feature of these intentions towards yourself?

Balance between discipline and self-love; failure as a shadow side of practice; addiction to Dhamma talks/books; skillful way to deal with anger; benefits of regulating breath.

A mind that is capable of delight and appreciation is needed for waking up. But how capable are we of that? It’s something to train in, a practice in balance, of finding the middle way. Let the tenderness and appreciation we have for beings be for our own being, our own awakening consciousness. Take in the kindness people show us and come out of the sense of alienation. Let this cultivation bring joy and gladness to the heart.

When the heart’s deliverance is not yet ripe, a good friend is recommended. One who keeps me aligned to what’s precious, who’s respectful and shows care and connection. We seek this externally, and also internally, being a good friend to oneself – not harsh, not critical, staying connected with what is loving, kind, upright and generous. We take it as a protection wherever we go.

How do we meet the past, the difficulties? How do we maintain hearts of love through dreadful things? If we let ourselves come into contraction then we’re not capable of the love that’s needed in the next moment. So we stay in empathetic connection to things, keeping a sense of forgiveness, understanding and kamma – cause and effect. This is our training, these acts of love.

Parting words and expressions of gratitude from the teachers. “These are opportunities in this human realm to experience letting go, gratitude, compassion, gladness, equanimity.”