Q1: You seem to be talking about citta as a persisting permanent thing not as arising every split second. Any comments? 11:34 Q2: How can I deal with not fully maintaining Buddhist standards after the retreat? 17:27 Q3: You said: Keep warming what can be warmed and the things that can't release yet ... it's not ready. Could you elaborate more on this please? 24:08 Q4: You wrote a book called Unseating the Inner Tyrant. The critic consumes a lot of energy. How do you restore that energy after a rage? Is there a shorter path to finding balance? 32:59 Q5: There's a lot of fear in my citta. How come? 34:46 Q6: I was afraid of coming to this retreat, and now I'm afraid of going out. 38:16 Q7: What is the relationship between tanha, craving, as the fundamental cause of dukkha and the three root kelasa, defilements, based on the scriptures and or their experience for interpretation? 47:51 Q 8: What is the effect of serious illness physical and psychological on the citta? Can they limit or make it impossible to take care of the citta?

Exploring common afflictive thought-patterns such as lack mind, comparing mind and the inner critic, and orienting to wisdom and compassion to help them release

Since so many of us struggle with self-judgment, what practices and tools will help us find more self-compassion and cultivate more joy? In this talk we explore the roots of self-judgment, and the ways in which mindfulness, loving kindness, and the recognition of our shared humanity and inner goodness can work together to alleviate the critical mind and promote joy and resilience.

These two verses point to the hypocrite an d also suggest the Inner Critic and that we should attend to it.

What is practicing directly; differences between sāti sampajañña and sātipañña; meandering/curious attention when practicing; how important is jhāna; help working with our habits and blind spots; how to work with the inner critic; when to address things internally or externally with regards to other people.

We are engaging in a world that is innately unsatisfactory. Yet, within that it’s important to find an accurate sense of purpose, ethical orientation and belonging. These are areas where the self-critical ‘inner tyrant’ quality will inevitably be activated. The Tyrant’s ‘I’m not good enough’ message can be recognized as a program rather than a meaningful description of ‘who I am’. Through the practices of disengagement, embodiment and goodwill, the program can be dismantled.