Sacred images can brighten the mind and allow helpful energies to arise. We can summon the indriya through this means. With devotional practice, we dislodge the self from its center point, revealing the energy of spiritual desire (chanda).

Questions are précised and some are read later into the file to protect participants’ anonymity. 00:00 Q1 How wide can the space of embracing you spoke of be for people (like prisoners for example) who may not have the present capacity for insight and who seem not ready to face trauma. Perhaps they will never be ready. O1:44 Q2 When and how in meditation and life, should we put boundaries around unhelpful things without a pushing away quality? 06:10 Q3 Could you say more about the relationship between the composed part and the part that’s in disaray as more important than either of the two. 8:52 Q4 Could we hear more about jealousy please and the associated difficult shame reactions. 16:09 Q5 Does any kind of volition disrupt bodily alignment or subtle bodily energies, or can the well instructed person conceive or even act without resultant misalignment?

From Harris Park. Unboxing the Malaysian edition of Bhante's translations of the Sutta Pitaka. Breath meditation. Dhamma talk on the Uluru Statement of the Heart, by Aboriginal people. The wisdom of first nations people and Buddhism.

We deepen our relationship with the Indriya’s qualities in our body, revealing our normal worldly patterns and finding our center. An experience of jealousy is described as an example.

Discernment is easily biased by the five aggregates, especially mental constructions such as uncertainty and ‘not quite right yet’. Contemplating citta we can understand suffering rather than adopt a notion of solving it.

Basic human needs. How to be human and embody the qualities of awakening?

The Buddha was involved in disputes and war in various ways. He gave the principles by which we shojld behave, but would not make decisions for us.

We take distance as a factor of reality when in fact it is a mental concept.

Developing facility with the indriya – faith, energy, mindfulness, collectedness and discernment – supports awareness of skilful states flowing and fulfilling themselves within a mindful embodiment.

Self massage helps body awareness arise. With mental intention, alternately directing and releasing activation energy around the body, we increase connectivity and provide a broad basis for mindfulness.

Questions are précised and some are read later into the file to protect participants’ anonymity. 00:00 Q1 Please say more about sankara and their physiological / psychosomatic body links; 18:06 Q2 I have a question about tears borne from love and grieving. How does this fit with equanimity?

This guided meditation includes a body scan and invites the receptivity and letting-go of whole body breathing. Once we have awakened the vitality and presence throughout the body, we have access to the formless dimension, the awareness that is our source.

We are living with the threat of increasing, dramatic suffering around the globe. This talk looks at the direct ways our meditation practices, supported by findings of neuroscience, can help us find resilience and an open heart in the face of an uncertain and frightening future. It includes a number of short reflections and meditations.

How nature reveals the ephemeral, impermanent, interconnected nature of who we are.

The mind is a delicate and responsive instrument. Balancing faith and effort, sati uses gentleness and patience and we learn what is peaceful and natural.

From external, objectified value to the implicit value of our beingness

We start by acknowledging the mass shooting in Texas that occurred yesterday, in the context of our practicing with fear, following up an earlier guided meditation and sharing (not recorded) related to the shooting. We then look generally at the three core ways of practicing with fear, going into some depth on each: (1) cultivating mindfulness and clear seeing (wisdom), (2) working with the heart practices, and (3) acting skillfully. We then focus on how the process of awakening typically involves at each new stage an opening to fear, and also mention some of the dynamics of the "Dark Night of the Soul." Lastly, we look at how to explore and work with fear related to our social world, in terms of the three ways of practicing with fear. There follows a period of discussion.

Hindrances can be cleared through ‘mindful direct awareness’ – sati sampajañña. Such working through what blocks the potential of citta, demands humility, since it is not one’s personal self doing the work. Body is a key and potent resource.

This talk addresses the quality of equanimity – what it is and is not – and how to cultivate it

How dukkha is a natural feature of life. When we learn to decondition reactivity, it becomes a gateway to freedom.

Questions are précised and some are read later into the file to protect participants’ anonymity. 00:00 Your explanation of sati as putting a ring around proliferation makes sense to me. How best to do the ring-fencing? 12:46 Q2 Does the Buddha say what the purpose of human life is? 17:39 Q3 What happens when you die? 22:37 Q4 Could you speak more about citta resting in itself. 27:24 Q5 Am I trying to do too much when holding a sense of ground and releasing boundaries for myself? 30:20 Q6 Boundaries in relationships when caring for elderly parents.