We discover a sense of purpose in considering the notion of path. But the path does not lead to a place, it is the end of places.

From New Zealand - 02:19 Q1 What is the difference between heedfulness and mindfulness? 10:24 Q2 I often hear the words: “Your dukka is not personal”. There seems so much behind this but it seems this does not heal the situation in the moment. What can you say about this please? 22:37 Q3 I have a chronic illness which comes on suddenly and affects many parts of my body. I carry a lot of fear about getting sick. It affects my breathing. Can I use something other than the breath in calming myself? 27:10 Q4 I’d like a better understanding of papancha / proliferation please. 33:39 Q5 Sometimes I feel unsure of how to go about connecting with others. How can I get my social needs met without being demanding on others?

From New Zealand

Balancing effort and purifying kamma. Learn to be with what is uncomfortable, including personal mistakes. Cultivating the noble heart requires forgiveness. (at ATBA in Auckland)

How to stay at ease in the world as it is.

How do we get to what the Buddha called, the end of the world? Ajahn points to a practice of exploring the internal / subtle body and its relationship to mental serenity.

Practice is a matter of carefully noticing and moderating feeling.

Persistent mindfulness through changing conditions reveals portals to liberation: Anicca, Dukkha, Anatta.

How to withdraw energy from the mind - and why.

...(And is released from) three threads.

How to steadily warm rather than get fried.

Ajahn explores the sutta on the two acrobats, illustrating the theme of protection of oneself and others, and their inter-relationship.

Using mindfulness of the body to chill emotional reactions.

Four standard themes for reflection that turn the mind inwards towards Dhamma.

We express the precepts through our external behaviours and internally by how we react to the world. Gaining internal support for coolness and richness to discover our proper centre.

Reframing ‘Dhamma practice’ as ‘Dhamma entry’ gives us a handle on working with what arises in any aspect of our life.

We can practice by remembering that we participate in a global communion that has been going on for thousands of years, for our welfare and that of others.

Through practice we form the occasion of goodness, and this occasion forms us, strengthening composure and wisdom. This is the circularity of dhamma, of the process that transcends the specific occasion of retreat.

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”.

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.

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.

These “treasures of the contemplatives” are important in the culture of gladdening the citta. In the citta’s own bounty we find what our life needs.

Puja provides a steady frame for meditation and helps to ward off dullness and stale familiarity in daily practice. Its fresh vitality undermines ingrained behaviours and attitudes.