Questions précised - 00:06 Q1 A lot is said about ‘moving away from’. Could you also say something about moving towards? 15:31 Q2 When I have pain while sitting I usually practice with the pain until I feel there may be a risk to my health, for example by restricting blood flow in the leg for too long. Any ideas on this please? 17:23 Q3 Regarding sleepiness while witting, I discovered that by surrendering to it my body deeply rests and then the mind is bright again. Any comments please? 21:52 Q4 Meditation doesn’t allow me to gather energy but actually dissipates it. Why does this happen? 30:53 Q5 I live in a country where’s there’s a lot of suffering and misery and this often throws me into a state between empathy and impotence. What can you advise please? Q6 34:40 I live in the midst of great fear, witnessing emotional hostility. Where do actions and decisions and wise reflection play a part in helping but if I do too much the thinking mind goes astray. What is your advice please? 37:31 Q7 How does one we free oneself from jealousy and comparison? 40:12 Q8 How can we help others who are suffering but believe they are happy?

The relentless bombardment by signals to activate ourselves and evoke heart movement can be noticed.

(Questions précised) - 00:32 Q1 Could you please explain what you mean by the cosmos? 16:16 Q2 When you say feeling”, do you mean vedena or more complex emotions? 20:32 Q3 How can one be with emotions and not in them? 33:33 Q4 Could you talk more about tanha and its relationship to sanya and dukkha. 44:21 Q5 In one of the guided meditations, you mentioned getting in touch with joy. How can we do that when it can feel completely absent.

Practicing composure, collectedness and stability enables us to be wise and compassionate towards forms that arise from both internal and external domains.

Puja means honouring, revering and praising, bringing our hearts into the path of purity, of harmlessness.

Let voice become a special experience, using it fully and carefully to experience the mutuality of the cosmos. Making and receiving sounds is a wonderful interactive experience.

The dhamma is an amazing inheritance that allows us to experience the fullness of being a human being, inheriting and participating in the entire cosmos of material and immaterial experience.

Practice means bringing ourselves into line with and sensing a dhamma transmission that is thousands of years old.

Dhamma Culture and the forest ajahns

Description pending - a talk to Little Bangkok Sangha

Description pending

The Buddha's Awakening and release came through firm intent and rigorous inquiry into the roots of mental behaviour: something we can all practise.

To internalize Buddha, we can direct mindfulness to each of the four bodily postures. Through these they will guide our psychologies to balance and steadiness in the midst of conditions.

Description pending

00:18 Whenever I tell someone about my worries or problems I'll be told to think positive. Does positive thinking accord with the teaching of the buddha? 06:16 I've been practicing with the satipatana sutta, establishing mindfulness. Often I get confused with the words "externally and internally" parts of the awareness practice. Can you help please? 24:37 I'm working on opening, meeting and releasing with the sympathetic attitude. I've noticed some joy and yet in unexpected circumstances I've become defensive and angry and this leads to shame. What do you advise? 30:50 If I can't get to a center where there is a more authentically embodied practice, could I practice with traditions that are more disembodied? 33:20 You mentioned the Great Forty sutta (https://www.dhammatalks.org/suttas/MN/MN117.html) regarding the basis of samadhi. Surely it needs the five precepts to be steadfast in right view etc? 37:44 As individuals we have creative potential, skills etc. Do we invite that unique particularity to manifest in our lives?

The different Buddhist traditions span many cultures and languages, exploring this psycho-spiritual sphere, using a stable body as its theme, free of greed and delusion. The teachings point to experiencing an end to the preoccupation with phenomena.

We build awareness of the many ways in which heart intentions are responses to energy streams. Goodwill and selflessness are key to shedding the ‘me’ sense and understanding the power of the streams that create it.