Questions are précised and read into the file.This text is shortened further. 00.51 Q1 You said we create an imaginary world for our imaginary selves. Some people believe in the power of visualization where we can imagine a better world or a better self. 03.05 Q2 Please distinguish consciousness, the mind and the brain. 05.57 Q3 You use the word heart, but you don't use the word brain. 12.36 Q4 If there's no distinction between you and I, is there just a oneness? 13.00 Q5 Is the citta permanent? 14.13 Q6 A friend said her response to a car alarm was the same as her response to bird song. Where is the place for beauty in this? 15.29 Q7 In walking meditation, do we feel the movement and sense what your mind is doing with that experience? 21.28 Q8 Some thought patterns seem like some kind of karmic knot. They're not comfortable and yet I keep going into them. 25.08 Q9 What can I offer my dying friend to support balance for them? 32.20 Q10 Can thoughts just arise randomly? 37.02 Q11 If someone cheats us, do we just forgive them and move on? 41.18 Q12 I find that many of my interactions, conversations and what I do to work seem to be just abstractions and distractions. My desire to live more in dhamma makes me avoid people without this interest. 46.58 Q13 Do thoughts always arise from feelings? 50.03 Q14 What is time as an experience? 01.00.57 Q15 Where does collective consciousness fit into this? 01.03.09 Q16 How can we plan for the future and avoid the pitfalls of 'becoming'? 01.04.52 Q17 How to use Buddhist practice to deal with trauma and serious anxiety? 01.10.10 Q18 Is the teaching of no satisfaction /suffering more than 'there's no permanent satisfaction'? 01.13.34 Q19 It seems like the more I examine my own suffering, the more compassion I have for other people.

Finding balance means bringing our life-energies - thinking, emotions and embodied presence – into an even balance.

Mental balance is extremely precarious given the world of pushing and pulling that we live in. Finding and stabilizing presence in the eye of this hurricane can take time, but it's possible.

Establishing, reflecting on and enjoying the fruits of cultivation is an ongoing heart process.

Ajahn investigates the steps of dependent co-arising. First part of a two-part talk.

The aim of cultivation is the release from the stress, craving, and fear that sense consciousness creates.

Wisdom is a liberator that is supported by the sense of a stable center that develops with samadhi.

Retreat is a renunciant experience recommended by the Buddha. Through this we can clarify and collect our centre.

Our ability to contemplate provides enormous potential to get perspective on the changingness of the forms that characterise experience.

The faith that there IS a way out is an important component of our practice, leading to a directly known heart-realization of the truth of the constant flux of experience.

The relative harmony of the diverse forms and energies that arise on retreat give one a sense of personal wholeness and support shared benefits.

Gathering and collecting into one pointedness takes time for settling. A retreat invites us; it leads us to gain purpose and engenders faith and skilful effort.

The Buddha’s teaching is crucial and profound for the world. It points to the clinging and owning that disfigures our world – and how to give that up.

00:42 Q1 How can one protect one’s axis/ centre after a retreat is over? 11:55 In daily life my system gets stuck in a previous experience with someone. Although they have left, the turmoil is still there and I feel stuck.

We are always in the centre of our lives, always present, always here.

We use our attention as if it’s a bird finding a place to land and find stable ground.

Questions are précised; one live question (Q3) was précised and read into the file: 00:08 Q1 Could you say a few words about dealing with traumatic memories or body memories. 13:47 Q2 I fear that I am not able to connect with non-self. Can you say more about non-self. 20:27 Q3 When I was sitting my timer went off and there was a vague voice that was encouraging and reassuring me that whatever issues I face can be resolved. I find this very exciting. What do you think is happening here?28:34 Q4 If a part of our being nature gets accessed by a higher paced energy, can sati and a slower mode of being lead to loosing access to sides of our being?

Take responsibility for your life. What is it about? What's needed? Remember to enter the presence of your entire body, and wait for things to be revealed.

Questions are précised: 00:00 Q1 What do you mean by “re-wilding your mind”? 19:59 Q2 What’s the relation between pitti, sukka and chi. 25:05 Q3 Which comes first after sense contact, sannya (impression/ perception) or vedena (the feeling)? 28:00 Q4 Does the third sattipatana (the establishments of mindfulness) only include citta of mano / manus? 34:21 (LB) Q5 How to contemplate the “gunky” parts of the body – the organs that get diseased etc. 41:35 Q6 I have a sense of the experience of annica like a connection to dynamism. Impermanence has a very time bound quality to it. 42:31 Q7 How can one develop one’s yoniso manisakara to keep attention turned inwards?

Unplugging our normal drivers and moving into retreat can be an uncomfortable experience. Use it as an occasion to strengthen presence through embodiment.

The day starts with a sense of decisive engagement but confusion frequently masks this and we get run by external conditions. Breathing is an animate centre that allows perspective.