00:08 Q1 You mentioned we should all contemplate/ meditate on death every day. How does one do that? 21:10 Q2 What to do when the ease of well-being and kindness of metta morph into profound awareness of suffering in the world and the lives of loved ones? 37:34 Q3 You wrote in ‘Breathing like a Buddha’ that “Full liberation therefore is equated with breaking the compulsive link between name and form". You mentioned this here as well. Can you re-explain please?

In this retreat Ajahn offered a series of guidance on voice production and resonant chanting.

00:07 Q1 You use the term energy more than I have heard it used in dhamma discussions. Can you say why it is important? 10:03 Q2 Where would you place craving for stability within the three types of tanha? 16:23 Q3 You said that citta arises from name and form. Can you say more about how and why? 26:37 Q4 How do you think one might continue to cultivate citta as we age and with Alzheimers, dementia etc.? 31:18 Q5 Regarding medically assisted suicide, doesn’t it break the first precept? 36:35 Q6 What are some useful practices for going to sleep?

In this retreat Ajahn offered a series of guidance on voice production and resonant chanting.

In this retreat Ajahn offered a series of guidance on voice production and resonant chanting.

00:00 Ajahn’s comments about retreat. 01:44 Q1 Could you offer any practice suggestions around eating? 10:55 Q2 How does designation consciousness relate to perception? 18:02 Q3 One is aware of feelings and the teaching on dependent origination. Is it possible to slow down the craving and the clinging that ensues? 24:49 Q4 How does one stay and not jump? 27:46 Q5 Is the citta a sankara? Is the purpose of practice to calm and purify the citta, which seems away of caring for life, or to uproot it and all of the khandhas which has to me a flavour of rejecting life. 37:59 Q6 I struggle with the first noble truth. Spending time with my daughter is certainly transient and structured by I-making. Buddhism says this is dukkha and seeks to change my relationship to experience or its qualities. But to me its value is intrinsic and undeniable. 42:39 Q7 Can one attain liberation or enlightenment without the knowledge of the path leading to it? What's the relationship between knowledge and wisdom?

Ajahn instructs on voice and breath issues and leads chanting of a refuge mantra.

00:16 Q1 I believe you said to not do concentration practices but rather to see if the breath could go deeper or have more calm. Isn't that a form of concentration? And aren't the brahma vihara a form of concentration practice? 18:26 Q2 If attention is a sankara can you suggest how one might let go of it? 29:02 Q3 Regarding the anapanadsati sutta, is it sequential? Must one follow the tetrads in order? 3818 Q4 A person relates some of their meditation experiences and asks if this is a wise reflection.

Ajahn provides a guide to resonant sound production, Pali pronunciation and leads a mantra.

02:00 Q1 Regarding the sankaras, is it possible for feelings to land on contact without being in the realm of sankaras? If so how would this perception manifest? 17:15 Q2 Could you please explain the distinction between mental formations and consciousness. 30:02 Q3 Some questions on mindfulness of breathing. Should we regulate the breath and use the length of the breath as the object of mindfulness? 38:24 Q4 Can you speak about the third tetrad of the anapanasati sutta.