Reflections, Guided Meditation

Q1 This person says that they are very sensitive and that things like traffic signs, noises, imperfections and the bustle of reality disturbs them. Do you have any advice? Q2 01:23 Could you comment on aging, sickness and death. Most of my friends and myself are in their late 70s or 80s and want to be more skilled in working with different stages and pain so as to be as prepared as possible for the dying phase.

00:10 Q1 Please share tips to manage the flurry of emotions that might arise when we're back in our day today busy lives. 20:18 Q2 Sometimes when I think of my own death I don't care. How do we manage acceptance in a way that doesn't become apathetic or dull sense of I don't care. 27:47 Q3 How do you establish presence and find your center when your body is in unbearable pain? 34:16 Q4 Can you speak about the use of pharmaceuticals for perceived mental and physical imbalances?

Q1 In samadhi, kāyasankhāra unifies with cittasankhāra. In this state what does the citta feel like? 16:25 Q2 Having associated wanting with a negative connotation I have been habitually suppressing my wants/ desires so sometimes it is hard to know what I want when it comes to important decisions. 31:41 Q3 During meditation is it OK to let my body move back and forth as I feel being pulled by a subtle energy flow. 33:00 Q4 Regarding death practice, do you have any advice? 39:52 Q5 When one becomes too comfortable in walking it becomes monotonous and the mind becomes dull but that’s not what we want, right? Any suggestions? 43:07 Q6 How do we practice dhamma in our daily life, especially in a hectic environment?

Reflections on the power and importance of turning towards the reality of what it means that we are subject to death.

00:00 Q1 When we're doing sitting meditation are we to be mindful of feelings inside the whole body as we breathe in and out? When anybody sensations or pain arises are we to contemplate them with loving kindness? 10:55 Q2 Is it okay to use the mantra Bhudo for sitting meditation? 11:58 Q3 Are there different realities of truth? For example historical, scientific, personal? Ultimate reality? Everything is what it should be, no good no bad. 17:07 Q4 How can the dhamma help two people in a relationship resolve an indiscretion of the moral code? How does the dhamma guide one to accept responsibility for actions that harm another? 20:23 Q5 Citta - is it a harmony between the brain and the heart? Does it include all levels of consciousness? 31:36 Q6 At the point of death what do we do when we're overwhelmed with pain? If the mind is too weak to maintain equanimity? What happens if one dies totally consumed by pain? 41:09 Q7 Could QiGong help me to be more balanced in body and mind?

Questions are précised - 00:22 Q1 How to practice mindfulness of death? 16:27 Q2 We take in the world through the five senses. If we do not hear or see any news does that mean things, like the war in Gaza, are not really happening? 28:07 Q3 How do we know whether a kalyanamitta (spiritual friend) is trustworthy? 29:44 Q4 I get tension and constrictions in the chest and other places. I often get frustrated with this. Perhaps I am too preoccupied with it? 37:23 Q5 I am eager to understand imbalances – like jealousy and comparison - and to break through them quickly. What is your advice? 44:01 Q6 How can one influence or talk to other people about other views, like politics for example?

The Buddha realized a state of pure awakened consciousness. We try to emulate his moral excellence by turning inward to bring the mind to silence. In that stillness, we can relinquish habitual unwholesome and harmful thoughts, thus revealing the same universal moral essence within us – just as in all beings. It is our pathway to the heart’s peace and freedom from suffering. Here, when loving-kindness and compassion preside, the gates to the Deathless are open.

Buddhist teachings on Death & Letting Go – Highlighting the sutta: Advice to Anathapindika. Appreciating his dying gift to us across time and space.

In this talk, Gullu reflects on the ancient practice from the Buddha of the 5 subjects for frequent recollection which invites us to contemplate that we are of the nature to age, get sick, to die and be separated from all the dear to us (one way or another) and yet, we have agency to develop qualities of mind and heart that allow us to move through these innate difficulties of life with more grace. Awareness of death can bring a sense of spiritual urgency (samvega) which is useful in cultivation practice.

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

Self and other, life and death, body and mind are some of the basic fragmentations causing stress. Practice allows a healing wisdom to arise.

Grief is our natural way of expressing loss for what we love, and learning to open to grief serves the deepening and widening of our loving. This event, given at the Upaya Zen Center on June 25, 2023, includes short meditations and talks by Frank and Tara, and powerful sessions of questions and responses.

A guided meditation bringing and awareness of death to present experience, see what comes from this perspective, followed by a reflection on the uncertainty of the time of death and our priorities.

Guided Meditation

Reflections on upekkha (equanimity) and a guided meditation on birth, aging and death.

A talk to Bandar Utama Buddhist Society in Kuala Lumpur on Mother's Day May 14, 2023

In Singapore. Questions are précised: 00:04 If experienced meditators can control their entry into jhana at the time of death, does it mean they can choose their rebirth? 03:22 When we transfer merit, does it really work given what the Buddha said about being the owner and benefactor of our kamma? 10:30 Should we practice differently before we sleep and how? How can I deal with sloth and torpor? 14:04 What is the best thing to say to a loved one who is dying? 19:47 How do you know you are practicing well and yet encouraging yourself to commit to the practice? Is meditation always about the breath?

Reflections on death and grieving.

This talk explains the difference between horizontal verses vertical dharma practice. The talk also explores "The Four Reflections," or lojong teachings to inspire your sitting and daily life practice. These include reflections on precious human birth, impermanence/death, suffering, and karma.

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.

Questions are précised - 00:12 Q1 My practice of forgiveness turns into shame when I consider how I ever did that to that person. 08:58 Q2 I have had a health ailment for about a decade and there are moments of deep pain. I’ve gone past “Why me?” but I find I am very angry. I also find I easily dismiss other people’s pain. 20:51 Q3 Can you explain more about the difference between Dhammaniyāmatā and the Idappaccayatā? 29:27 Q4 What’s your view on euthanasia? Also – how can we plan to live in a commune rather than a hospice as we age? 40:05 Q5 What about organ donation? 43:40 Q6 What is euthanasia and what is taking active steps to expedite death? And what about people who decide not to continue treatment that prolongs life? 47:28 Q7 What about palliative care? 49:00 Q8 Are there any residential retreat places for parents with their children? I struggle with leaving my child alone and the problem of child care. 50:34 Q9 Regarding the old lady who came to Ajahn Chah for advice, [it seems like she was advised to practice] anatta. 55:34 Q10 That which is observing the five khandas, is that called dhamma itself?

Led by Ajahn Jivako

Questions are précised - 00:24 Q1 In the enquiry we’ve are doing there are moments of recognition - let’s say, out of our usual conditioned responses, but then always a tendency to identify what that moment is. That attempt doesn’t go anywhere. Is it because that moment of recognition is not recognizable through the five sense? 9:32 Q2 If I summarize my enquiry for myself: “What am I at this present time?”, is this a good instruction to carry with me? 14:08 Q3 Working through the understanding of not me, not my body, etc there is still this feeling that “I know”. In terms of stream entry, is that “I know” still possible? 23:03 Q4 I would like to know more about what the Buddha said about the liberation of the heart as well as the process of liberation from passion. Can you say more about this process? What about the process between death and the next birth? 34:57 Q5 How does our investigation of non-self relate to such issues in conventional reality, such as the problem of climate change? 41:57 Q6 I meet a lot of Buddhists who seem to focus exclusively inwards. Is there a reason for that and is there something we should do to guard against it? 44:55 Q7 You wrote: “That which is threatening to the ego is liberating to the heart.” Can you elaborate on that? 54:23 Q8 Can fear be a catalyst for liberation?

Questions are précised - 00:15 Q1 How do we dislodge the idea of a self. Also you say there is an experience without an experiencer. Can you elaborate? 14:34 Q2 You spoke of Ajahn Mun’s teaching on the deathless dhamma. Could you speak to the idea of the subjectivity of the Buddha or even a “de-centered” subjectivity? 27:04 Q3 Could you say more about what stream entry is and its importance. 33:55 Q4 When sitting, how do we know we are anchored in our breath and when we can then shift and broaden our attention to other things? 35:15 Q5 I find walking meditation easier than sitting. Is this OK? 36:36 Q6 Has Buddha offered any view on the purpose of my life especially given its suffering? 42:00 Q7 How can we tell if our meditation tool is working and that we are progressing on the path? 52:22 Q8 Regarding concentration in meditation, is this the same thing that creative people use in their work?

Difference between attention and mindfulness. Visuddhi Magga 8 ways of reflecting on death. Five hindrances, briefly touched.

In this interview, Mingyur Rinpoche shares about his 4 1/2 years on a wandering retreat and the lessons he learned from a near-death experience. The two then talk about what it means to befriend panic as well as other strong emotions, and the qualities that express our intrinsic awareness. They also talk about compassion for our world, the evolution of consciousness, and the value of hope.

Exploring practices from the first establishment of mindfulness that support insight into impermanence of the body, and some of the benefits that come from prractising maranasati, contemplation of our own mortality

Reflections around Dukkha and its cause, the two fundamental roots, and the importance of contemplating change. Guest/dust simile and noticing that which never changes.

This guided meditation offers a comprehensive training in non-attachment and letting go. The instructions list various objects and perceptions that one might be attached to, and recommend that we train ourselves to not cling to each item. Shaila Catherine shares the advice that Venerable Sariputta offered to the lay disciple Anathapindika on his deathbed. It is essentially a reading of the discourse of Advice to Anathapindika (Middle Length Discourses 143) with some comments.

What gives us the inner strength to meet life’s challenges with resilience, heart and wisdom? Drawing on themes in Lori’s new book, “The Tiny Buddha’s Inner Strength Journal,” Tara and Lori explore the mindset that is conducive to growth, working with negative beliefs, ways of transforming fear, and what it means to have inner strength in facing loss and death. We also talk about what can most empower and energize us in responding to a world struggling with multiple crises. NOTE: Find Lori Deschene’s “The Tiny Buddha’s Inner Strength Journal” here: tinybuddha.com/strong. Lori also created several free companion resources, available at tinybuddha.com/strength-tools.

Q1 OO:04 Does kamma in its wider implication presume the concept of rebirth? Q2 17:09 Doesn’t the need for goal orientedness in life work against practice? Q3 21:34 During meditation can I approach a personal issue that requires attention? Q4 26:17 Is it possible to be fully present with an open heart? Could you explain that please? Q5 29:35 Does slow mean mindful? Isn’t it intention that’s important? Q6 33:58 Could you talk more about annata and self please? Q7 20:14 Q8 Why does standing meditation seem more effective than sitting? Is there a time or situation where standing is recommended over other postures? Q9 43:58 How can I give back living more than I take living in Switzerland? Q10 45:22 In developing samadhi, is it possible to have periods where we have to refocus more on bodily sensations and drop the external? Q11 48:19 How can we reflect on God and Christ in dhamma practice? Q12 51:09 Restlessness is my most frequent hindrance. How do I deal with it? Q13 52:19 I contemplate death daily and often get a heavy heart about being separated from my two children. How can I come to peace with that? Q14 57:38 Could you do a brief summary of your top five wisdoms? Q15 1:03:52 If QiGong is so relaxing and low energy why do I sweat?

The ever-changing nature of experience is fundamental to Buddhist understanding. Learning how to directly apprehend these dynamic energies reveals the deathless.

Kaye Cleave is a sangha member and film producer of the award-winning movie Catherine's Kindergarten. Catherine’s Kindergarten is the story of Kaye's emotional journey to confront her grief after the death of her only child, juxtaposed with her physical journey to a Nepalese mountain village to open a school in memory of her daughter. It is a truly moving experience. I'm proud to be part of Kaye's journey and in the film. Kaye will share some of her story of how the practice helped her process her grief and transform it into compassionate action. We share a clip of the movie and discuss the process of how we can turn heartbreak into meaning.