Seeing how we can change our internal experience through the ways we attend and relate to them. Is this available in the whole of our life? A session in Gaia House's Online Dharma Hall: meditation, reflection, with answers to questions (questions not recorded, but referred to).

Mettā for another and oneself, expanding to all phenomena.

A talk and Q&A at Wat Marp Jan on the occasion of Ajahn Anan's birthday. Q&A starts: 35:18 Q1 May I know how can one start to train patient endurance? If one does not have any virtue, [does it mean] one cannot practice patient endurance? 39:48 Q2 Virtues mean high moral standards. How can one develop virtues? 43:33 Q3 How can I start to integrate meditation practice in my daily life when I feel I am still a slave to my cravings and often fall into their control and indulge in them? 46:50 Q4 How can I apply metta to myself and others and really mean it, when it comes to practicing in the sangha community. There is a difficult member in the sangha and saying may he or she be well is not working at least in my case it seems. Any advice please? 55:12 Q5 How do we train to rejoice in others' good fortune when we are having a bad time in our life? 57:52 Q6 What is your advice on doubt regarding which tradition to follow? 1:01:39 Q7 You spoke about developing equanimity [towards dukkha]. How can we practice this if the dukkha is overwhelming and we just want to escape the pain? 1:04:36 Q8 If I am unable to control my craving for food, does it mean I do not have virtue? I find myself gobbling down food and then it is never enough. I always tell myself it will be the last time but the cycle repeats tomorrow. 1:07:12 Q9 Could you give more detail about how to make an aspiration for one's next life? [example given]

Opening to a field of friendliness; vagus nerve soothing practice; warmth towards another being and oneself.

Deep listening expresses the purity and presence of our true nature. This meditation guides us to come into a state of listening that is spacious, receptive and profoundly wakeful and present. We close with the poem “lost” by David Wagoner.

Please join in for this four week course examining the traditional three refuges as the central practice of clarifying and strengthening one’s spiritual aspiration and intuition about the path. Without this ongoing deepening of understanding regarding the means and ends of our spiritual practice we tend to pick and choose what we like from the many choices that exist today. The Buddhist practice of taking refuge as a conscious intentional act goes against the stream of our habit energies. Taking refuge as an ongoing practice is how we keep what is most important in mind as we practice meditation and navigate our busy days. The Three Refuges exist to strengthen our allegiance with intimacy and clear comprehension of the way things are, allowing for a wiser, more compassionate and creative engagement with our lives.

Please join in for this four week course examining the traditional three refuges as the central practice of clarifying and strengthening one’s spiritual aspiration and intuition about the path. Without this ongoing deepening of understanding regarding the means and ends of our spiritual practice we tend to pick and choose what we like from the many choices that exist today. The Buddhist practice of taking refuge as a conscious intentional act goes against the stream of our habit energies. Taking refuge as an ongoing practice is how we keep what is most important in mind as we practice meditation and navigate our busy days. The Three Refuges exist to strengthen our allegiance with intimacy and clear comprehension of the way things are, allowing for a wiser, more compassionate and creative engagement with our lives.