Using ritual to wrap around the day provides a stable frame to hold the circumstantial world. Its images and resonances create a place marker (nimmita) for contemplation.

00:25 Regarding rebirth or further birth, Therevadans and Tibetans seems to have very different things to say about this. Is it useless speculation to consider what happens after death? 13:17 Can you please distinguish between kilesa, asava and anutsara? 17:41 Why is consciousness likened to an illusion? 31:22 Could you please speak about the external and internal aspect of the sense fields mentioned in the satipatthanna? 36:03 I get very stirred up when I received kindness from others. What do you suggest? 41:35 You mentioned a tendency to look for open space as related to an experience as an infant of being confined in a cradle. How did that memory and understanding come up for you? 46:09 Can you remind us about mano sancetana – what it is and how it works? 53:57 Is nibanna a description of a mind in which the defilements are uprooted or is it that which does the uprooting? 55:21 Can you speak about the significance of noticing neutral sensations? Why is this useful? 56:51 Vicara and dhamma vijaya both explore an object. How are they different or similar? 1:00:18 I’d appreciate some more specific instructions about the movements and placements of hands during the bowing ritual.

Remembering mindfulness is challenged when moving from retreat to an interactive domain. Attune your mindfulness to the uncertainty of life in the most basic experience of body, feeling, citta and “stuff that comes up”.