Remember, your head doesn’t walk.

Aspects of the sutta (SN12.064) describing the four kinds of nutriment or inputs to the senses. The full sutta is here: https://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.064.than.html (24 words)

00:33 Can you please explain the significance of the phrase “the four pairs, the eight kinds of noble beings”; 03:11 The suttas talk of a body witness. What does this mean?; 05:10 Are consciousness, awareness and citta the same thing?; 15:13 Can you speak more about the aggregates please – rupa, vedena, sanya, sankara, vinnyana? 24:03 Could you explain context and purpose in relation to sampajañña / clear comprehension? 29:52 What is meant by “mindfulness preceding the object”. Does this precede the knowing of a specific phenomenon? 32:12 Why does the mind often feel it needs to be comfortable in order to settle? Do we need to relinquish this need? 37:51 Sometimes I get the feel g the breath doesn’t want me following it; 41:22 Some teachers suggest experiencing the breath as a concept rather than a physical sensation. Did the Buddha emphasize one over another? 46:45 I have a lot of fear arising and I send it metta-karuna but samadhi seems to make it stronger; 50:27 Pease speak about the hindrance of doubt, particularly self-doubt; 55:25 Can you speak about compassion and emptiness of self.

Aspects from the sutta on contemplating the body (MN.10). The full sutta is here: https://accesstoinsight.org/tipitaka/mn/mn.010.nysa.html

The four establishments of mindfulness and its sutta history - as well as the Bhikkhunupassaya Sutta - Directed and Undirected Meditation (SN: 47:10). Suttas available here: https://a-buddha-ujja.hu/sn-47.3/en/bodhi) and here https://www.accesstoinsight.org/tipitaka/sn/sn47/sn47.010.olen.html

Humans have an inner quality consciousness, an awareness that is subjective. This awareness is heart or citta and it is a refuge that can be entered for liberation.

Steady the heart by not picking up the signs of crisis or anxiety. Instead use the simple and steady body rhythms and signs that hold the heart. Make the heart the priority.

In the sensory world, boundaries, signs of separation and comparisons must be experienced. But entering the heart realm, we can experience the boundlessness of the brahma vihara.

Detecting and clearing the hindrances. (References: SN46.55 available here: https://suttacentral.net/sn46.55/en/bodhi?reference=none&highlight=false)

In meditation we open an energy domain with discernable material and immaterial aspects. We meet, widen and soften to this experience, providing a pragmatic healing and protection against life's vicissitudes.

How to bring happiness to the heart and find the balance of allowing unhappiness to be known.

Includes a 6 min introduction of its significance. A video version is available here: https://youtu.be/GkFvLoQhB8g

Puja is a form of praising and honouring. It is the nimitta of the citta, flavoured with a sense of lineage and gratitude.

00:00 Can you speak more about compassion / karuna?; 05:06 How does equanimity support compassion?; 15:32 Is there such a thing as displaced compassion?; 22:26 Please say more about walking meditation and the breath; 23:36 Please speak more about the internal process of sila and dana; 39:40 What is the role of kamma in the interplay of right view and right intention? 48:34 Are nimittas important?

As a metaphor, a circle provides a necessary sense of coherence and boundary where you can enter and establish an abiding place for practice in all body postures.

Puja and retreat structure allow energy to settle, be contained and the heart can bring forth what is meaningful in the present moment. Lingering there, sati allows access to the power of the heart.

Our ignorance of citta's nature allows craving for objects to arise, diverting the citta towards sense objects, rather than finding and resting in itself. Awareness is key to noticing and understanding this.

Skilful use of fields – of precepts, skills, virtues, relaxing the sense of self and releasing the citta from it.

In a collaborative practice with others, we relax our individualities. It sets the view, tone and energy through which we can understand and purify our own kamma.

Training precepts provide ancient themes for spiritual development, establishing boundaries of restraint. They are guardians of the world creating happiness for yourself and others.