00:09 Q1 Could you speak about the experience of thinking and emotions. 06:09 Q2 I feel I have no control. The music in my mind keeps playing, I feel I am going mad. How can I cultivate mindfully without making thoughts and stories stronger. 20:59 Q3 How can I deal with grief over loosing loved ones? 28:19 Q4 Is it normal to feel warm and perspire during sitting meditation? 32:56 Q5 Does it matter how you place the hands during sitting meditation? 35:40 Q6 When one sees the light – I guess this is meditation nimitta – do you focus on the breath or follow the light? 37:47 Q7 [Should one] place attention on the entire body even when walking? 47:43 Q7 I have scoliosis and am uncomfortable in every position. Are there techniques to help with body and mental pain skillfully when I meditate? 52:59 Q8 Regarding the 12 links of dependent origination, which link is the weakest? 59:46 Q9 How do we enter the stream? 01:01:45 Q10 Can you elaborate on what you said about what Sariputta and Moggallana understood regarding the arising of the Tathagata?
Questions are précised 00:15 Q1 Can you clarify why the Buddha recommended sense restraint in cultivating citta? What harm does sense desire to the citta? 04:20 Q2 I have a picture that the sense organs are shooting stuff into the citta. Is that correct? 12:42 Q3 How can I overcome sound distractions to focus more on my breathing ? 18:59 Q4 The Buddha said, light arose and vision arose. What does this mean? 20:27 Q5 If we trust in awareness, would this lead to attachment to citta and become another soul? 24:09 Q6 I feel emotions deeply and am sometimes affected by other being seen and unseen, like ghosts. Also getting angry gives me power and sometimes I feel that metta softens and weakens myself to others. How can I protect citta, one’s sensitivity? 30:45 Q7 How to distinguish between self-care and attachment?
Patience is a quality that is undervalued in mainstream society with its emphasis on instant gratification, but in the Buddha's teachings, it's seen as the foremost of all the pāramī. Fortunately, it's something that can be trained in, initially by recognising where we're IMpatient, then making the effort to orient to steadiness and non-resistance.
