The citta is that which is distorted, confused hurting. Identifying it as a location of the center of experience, helps us to steady and purify the citta.

We are vulnerable to the feelings of the memories of our experience. Developing an awareness of the pitfalls of self view, liking and disliking, provides an alternative container for experience.

The Pali description of Sangha as 'those who enter' provides a useful template for practice.

01:25 Can you clarify what you said about agitation over sound and shifting it to get to the displeasure. How do you dissolve the person who is angry?; 18:54 I experience a lot of pain and have a hard time relaxing in daily life; 23:16 I have a hard time softening my eyes in daily busy life; 26:28 What is the difference between citta, mind and consciousness? What moves between life and life?; 38:37 What is pure awareness?; 40:22 Regarding energy, can you say more about how to handle physical blockages and constrictions in the body? What is the place of energy management? Is that on the path to wisdom?; 50:26 I feel trapped in my head. I can’t feel the breathing; 51:34 Restraint of the senses; 54:03 How can I handle deliberate aggression towards me?; 56:37 What’s the difference between citta and dhamma?; 57:50 What is jhana?;

The ever-changing nature of experience is fundamental to Buddhist understanding. Learning how to directly apprehend these dynamic energies reveals the deathless.

We need tools to travel in the internal body- mind domain. Developing mindfulness allows us to witness the settling and the arising of samadhi, noticing the non-events in between the events.

Learning to meet experiences we like and don't like. What meets? Cultivating space for the meetings provides understanding of our cravings and the arising of faith in our dhamma potential.

Get a sense of this skin bag moving through space. Where do the internal and external meet? How does the body organize itself as it moves?

Q1 00:12 Can you say more about stream entry. What is it? Q2 19:26 Are open awareness and presence the same? Is citta who we essentially are? Q3 22:39 I find staying with the breath difficult and more conducive to sleepiness than to gratefulness. What can I do? Q4 26:59 I fight sloth and torpor that seems to be due to self inflicted isolation. Q5 31:10 Can you say more about QiGong? Why do you do this rather than yoga asanas? Q6 36:37 What is the optimal time of day to practice? Q7 38:04 A 74 year old relative is developing dementia and Altzheimers. What is happening to the mind here? Could a practice be developed in this case? Q8 46:01 How do we meet feelings of fear? Or unwanted sexual attention? Q9 47:46 How can I meet the pain caused by my father who died when I was nine? I’d like to forgive him. Q10 51:08 Can you speak more about relational field and the experience of being a human among human beings? Q11 1:04:10 What is the difference between sankara and latent tendencies?