Our habit is to try to manage our experience from a mental control tower. This meditation awakens us through the body, and then invites us to rest in that vast presence that includes the changing flow of life. When we inhabit that openness, there’s a natural arising of peace, wakefulness and tenderness.

The most profound question in spiritual life is “who (or what) am I?” This talk explores ways of inquiring into the nature of awareness, and the blessings of embodying the realization of our radiant, empty essence. This audio talk was first offered at the 2011 IMCW Fall Weeklong Retreat, and it includes several guided reflections.

Questions are précised - 00:24 Q1 In the enquiry we’ve are doing there are moments of recognition - let’s say, out of our usual conditioned responses, but then always a tendency to identify what that moment is. That attempt doesn’t go anywhere. Is it because that moment of recognition is not recognizable through the five sense? 9:32 Q2 If I summarize my enquiry for myself: “What am I at this present time?”, is this a good instruction to carry with me? 14:08 Q3 Working through the understanding of not me, not my body, etc there is still this feeling that “I know”. In terms of stream entry, is that “I know” still possible? 23:03 Q4 I would like to know more about what the Buddha said about the liberation of the heart as well as the process of liberation from passion. Can you say more about this process? What about the process between death and the next birth? 34:57 Q5 How does our investigation of non-self relate to such issues in conventional reality, such as the problem of climate change? 41:57 Q6 I meet a lot of Buddhists who seem to focus exclusively inwards. Is there a reason for that and is there something we should do to guard against it? 44:55 Q7 You wrote: “That which is threatening to the ego is liberating to the heart.” Can you elaborate on that? 54:23 Q8 Can fear be a catalyst for liberation?

Questions are précised - 00:10 Q1 Can the question you referred to (Who am I?), could be asked during infinite space or nothingness, the 5th jhana? 01:22 Q2 How does this practice help in the extreme scenarios we face in life – like in war - or day to day activities? 12:09 Q3 I really found the receptive aspect of loving kindness helpful and I’m wondering if the other three immeasurables also have this receptive quality? 20:29 Q4 You spoke about the 3 kinds of desire. In my study, I’ve heard that self-grasping / ignorance is the root of all these. Does that idea line up with the three types of desire you speak of? 25:23 Q5 Mingyur Rinchope speaks of a vertical and horizontal “gap” from the stream of thoughts. Does the Thai Forest tradition speak about this gap? 24:16 Q6 Is there much spoken about the “subjective clear, light mind” and “rigpa” in the Southern tradition? 28:48 Q6 What is the state of dreaming and where is consciousness at that time? 34:53 Q7 When ”I” consciousness dissolves, what is that expresses this experience? We have to make a temporary or onlooker self even if there is no self. 42:04 Q8 Don’t you think that organized religions/ traditions fossilize the “I” rather than dissolve it?

Sometimes the heart feels trapped distracted, or passionately involved with experience. This too changes. Training the citta to know itself releases this.

What does it mean to live a beautiful life? And are we called to the possibility of a beautiful life? , or crafting, of making an art of our life? Of making our life something beautiful?

Meeting what is disappointing and frustrating in an unfamiliar way and through contemplating the immediate experience of body and mind, release ownership. This reveals warm heartedness and compassion.

Graduated Discourse 6

Questions are précised - 00:15 Q1 How do we dislodge the idea of a self. Also you say there is an experience without an experiencer. Can you elaborate? 14:34 Q2 You spoke of Ajahn Mun’s teaching on the deathless dhamma. Could you speak to the idea of the subjectivity of the Buddha or even a “de-centered” subjectivity? 27:04 Q3 Could you say more about what stream entry is and its importance. 33:55 Q4 When sitting, how do we know we are anchored in our breath and when we can then shift and broaden our attention to other things? 35:15 Q5 I find walking meditation easier than sitting. Is this OK? 36:36 Q6 Has Buddha offered any view on the purpose of my life especially given its suffering? 42:00 Q7 How can we tell if our meditation tool is working and that we are progressing on the path? 52:22 Q8 Regarding concentration in meditation, is this the same thing that creative people use in their work?

Questions are précised - 00:22 Regarding loving kindness, it is possible to love without liking. Does it involve dana? Is it possible to love without emulating? 14:31 Q2 You were saying that to reduce ego should be a process. But ego is also a driver. If we try and be something different is it driven by the ego? [the answer to this question and the file end abruptly].

Citta is central to our experience of life and can be experienced separately from the energies and moods it is so involved with. It's a kind of '"awareing" that can be contemplated as sense data lands.

This embodiment practice is for simplification, a pruning that reveals harmony and harmlessness. It’s not a technique to achieve something.

edited

Difference between attention and mindfulness. Visuddhi Magga 8 ways of reflecting on death. Five hindrances, briefly touched.

Taking off your social identity is a huge relief. Examine the qualities of heart, mind and body. Authenticity and persistence are food for the heart.

Ajahn gives a dhamma talk and answers questions at the 17th International Tipitaka Chanting Ceremony. 00:00 Introduction 03:15 Dhamma talk 41:27 Q&A - Questions are précised. 41:27 Q1: On retreat I can sit for about 45 minutes before I have to move, but outslde retreat, I can sit still for only about 20-25 minutes. Can you advise me please? 57:12 Q2: Can you clarify please ' I read a translation that says one mark of awareness is 'holding'. But my experience is that it is discernment or acknowledgement that is a mark. 1:00:40 Q3: I have read the word 'feeling' being applied to the body and also 'feeling' applied to the mind. But my understanding is that feeling is in the mind only and what the body experiences in called a sensation, not a feeling. Can you clarify this? 1:02:23 Q4: Why is 'form' included in the 5 kandas / skandas? It seems I experience 'feeling', not form. 1:04:29 Q5: Can you please describe the 37 path factors? (Ajahn says he will address it in his talk on Dec 8th). 1:05:50 Q6: Regarding attachment, how can we relinquish attachments when we also want to live in a state of love and compassion with others? Is there not a conflict there? 1:10:25 Q7: We do meditation to empty our minds, but can we live in this world with an empty mind? 1:13:24 Q8: I am new at this and struggle to conduct a practice and not being imposed on by kalyanamitta who advise me not to meditate but only to serve. 1:14:47 Q9: (in view of your answer) Should we then practice alone and not have kalyanamitta? What is sangha then? 1:16:39 Q10: Is consciousness really conscious in itself or is it dependent?