The Buddha taught that if your mind is captured by the fear and misunderstanding of limiting beliefs, “trouble will follow you as the wheel follows the ox that draws the cart.” In this brief guided meditation, we’ll use the RAIN practice (recognize-allow-investigate-nurture) to bring the light of awareness on the beliefs that may be blocking us from an open and free heart.

1. How do you handle fear and doubt? 13:27 2. Can you explain the difference between mental feeling and emotional feeling? 16:30 3. I experience angry and unproductive thoughts over damage caused by the neighbours over 15 years. What do you suggest? 26:55 4. I experienced bullying when I was at school and I picked up a habit of trying to sleep through my classes inform the connection between aversion and drowsiness. Can you offer some suggestions please? 31:58 5. My main practice is practicing metta. Is it important to develop my meditation and walking practice alongside metta? 40:18 6. There's a negative mind state that I thought I should investigate but seem to have no energy to do so. As I continued to practice the mind state disappeared. Is it still important to investigate in case this complete lack of purpose and meaning returns?

Learning to work skillfully with fear can change if from enemy to ally in our practice, since it is often a signal of moving from the familiar to new territory. As we learn to let go of the illusion of control we transform fear into genuine trust.

From New Zealand - 02:19 Q1 What is the difference between heedfulness and mindfulness? 10:24 Q2 I often hear the words: “Your dukka is not personal”. There seems so much behind this but it seems this does not heal the situation in the moment. What can you say about this please? 22:37 Q3 I have a chronic illness which comes on suddenly and affects many parts of my body. I carry a lot of fear about getting sick. It affects my breathing. Can I use something other than the breath in calming myself? 27:10 Q4 I’d like a better understanding of papancha / proliferation please. 33:39 Q5 Sometimes I feel unsure of how to go about connecting with others. How can I get my social needs met without being demanding on others?

Walk away from the tigers that have made us run all our lives. Grow, instead, that beautiful space of selfless love deep within. Growth means breaking out of the shell. It hurts. But this is our journey. Trust that it will ripen into greater and greater insight. And in that unfolding, discover when things fall apart, true wisdom arises from the ashes.

The Buddha taught that this whole life – including our thoughts, feelings and actions – arise from the tip of intention. While our intentions are usually marbled with wanting and fear, when intention comes into the light of consciousness, it unfolds into its most pure essence. This talk explores ways that when we are stuck in reactivity, we can become aware of intention, and find our way to the aspiration that expresses our most awake and loving heart.

Can we resolutely walk the moral high road and discover Dhamma treasures in the fertile ground of the heart? Good-will or heroic metta, will serve as our anti-inflammatory, quelling the fires of greed, anger, fear, and blame along with every other uncharitable mind state. ‘Shaving’ the heart with kindness and compassion, we ascend the mountain until there is no more mountain and no ‘one’ to climb it.

To escape clinging to the world and the creations of thought, we purify and tame the restless mind until we directly know the impermanence, unsatisfactory and selfless nature of all conditioned things. No matter what comes, we endure. A diet of discernment, gratitude, and the heart's unconditional compassion rescue us from the swamp of fear and unwholesomeness. Seeing the whole truth and nothing but the truth, we walk with the Buddha, a true spiritual friend to ourselves and to all the world.

We live in a world of toxic fear and earnestly wish for a way beyond it. Devoted to the Buddha’s supreme advice, we undertake this holistic training how to live harmlessly, joyful and at peace in ourselves. With courage and patient humility, we don’t back down when it gets tough or pick and choose only the parts we like. Once the inner world of the mind is purified, liberation dawns. We shall reap untold blessings to the end of selfishness. Wisdom is born and the heart is free.

With the Buddha as our guide, we walk in his footsteps. If we fall away from the path, we return to it as soon as we can. Just as you steer your car back on the road should it veer off. The mind may be on fire with wanting, fear, grief or anger. Then feel the heat. Know its origin and see its ending – not owning nor feeding it, let it subside. Here and now, awareness and wisdom deepen. We are waking up. And we discover – that true friend resides within our own heart.

We spend many moments in a trance of selfing – preoccupied with the stories, wants and fears of what feels to be a separate self. The suffering is that this self-fixation obscures the depth and mystery of our being. In this talk we explore how to relate wisely to selfing, and discover the light and love that express our true nature.

Instead of trying to bring mindfulness to emotions from the inside out, this meditation will help you develop awareness of the calm outside of emotions (eg. the outside of the storm). Some people have found this tool to be very useful in decreasing anxiety, overwhelm, and fear.

Reflections on working with difficult emotions, including fear. Stories and poems too!

Guided meditation of awareness of the messy mind, being aware of consciousness brings fearlessness. Dhamma talk on papañca with reference to The Honey Cake sutta MN18 and Concept and Reality by Ven. Ñāṇananda's analysis of MN18 16.1. How venerable Kaccāna presents a sequence where the self slowly emerges, creating the person who then is beset by papañca; nouns turn to verbs.

Questions précised - 00:10 Q1 When we take refuge, what are we taking refuge from? 00:48 Q2 The path is to end suffering. Why don’t we look at suffering and enquire what it is. Perhaps we will see it is our own creation and this may be easier than the longer way. 05:30 Q3 Is all sadness, all anger suffering or is suffering the feeling of being pulled down … into an ocean for example? 07:37 Q4 I am a retired solider and I don’t this this kind of self-actualization, “who am I”, I don’t think we can ask in our profession. What advice can you give? 17:25 Q5 In Mahayana very often liberation is spoken of as a state of painlessness, fearlessness and “one taste”. What does the Pali tradition say about this apparent 24-7 blissful state? 24:32 Q6 What does it say in the Pali canon about Ananda giving Buddha this food? How is it interpreted in the Southern tradition? 27:30 Q7 You mentioned Ajahn Sumedho dealing with anger. When we deal with intense emotions is it a good way to exercise patience endurance and use whatever practice works so you can skilfully navigate the situation? 29:56 Q8 I need a little clarity about consciousness beyond the simple meaning of awareness. Particularly in jhana practice, how does one understand infinite consciousness? 31:59 Q9 Regarding meditating on compassion, we are advised to expand it to all living beings. Do you have any advice? I find it difficult to engage with people I have never met. 36:32 Q10 Could you elaborate about the liberative relationships you spoke of? Put simply, my kids and grandchildren are overseas and I miss them. How can I deal with this better?

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?

Simplicity is not about wearing one colour, shaving your head or fasting but rather a way of mental fasting. When we choose simplicity, we have time to stop, and to observe and study the mind. We see the extent of our suffering and the origin of it. This is of great value to us. Start simplifying on the outside, then slowly draw inward to see the complex world of our ideas, thoughts, fears, longings, and attachments. Stop defending our vulnerability and investigate it. Make time for what is precious. Simplicity reveals the silence and sameness of life that can help us discover the deepest truth of our conditionality and the way to free ourselves from it. That is our work. No one else can do it for us

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.

Gratitude is like breathing in – letting ourselves be touched by the goodness in others and in our world. Generosity is like breathing out – sensing our mutual belonging and offering our care. When we are awake and whole, breathing in and out happens naturally. But these beautiful expressions of our heart become blocked when we are dominated by the fear and grasping of our survival brain. This talk explores how we can facilitate the evolution of consciousness with the deliberate cultivation of generosity, and ends with a guided meditation on gratitude and generosity.

How blessed we are to walk this path of awakening into the vast frontier of the mind. We discover unimaginable treasures using our inheritance from the Buddha and directing ourselves with the compass of compassionate wisdom. This walk is internal, silent, hidden. We are learning to actually see with new eyes – clear and far-sighted – but well-attuned to our penetrating task of exploration and discernment. What has felt painful and fearsome really holds powerful antidotes to pain and fear. What we most valued pales when compared to the joys of pure awareness, and of knowing and sharing the true gifts of our humanity.

Meeting fear with mindfulness, courage, and wisdom can lead to peace, happiness, and final freedom

Wise or spiritual hope includes the aspiration to manifest our full potential, individually and collectively, and the trust that this is possible. This talk explores how, especially in stressful times, this hope gets clouded over by fear; and how when it is alive, wise hope energizes and guides all spiritual transformation. We look at three practices – 3 A’s – that help us nurture hope: Aspiration for what we love, Attending to what we love, and Actively serving what we love. This talk includes several poems by poet Danna Faulds.

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.

How can we tread the path of nonviolence that rises above anger, blame, and mistrust? Try choosing compassion, kindness and forgiveness. For inner peace is nowhere to be found if not within your own heart. Even in the throes of tempestuous life situations, draw out courage from that as water from a deep well within. By the power of refuge in what upholds Truth, you navigate through the most fearsome obstacle even if it seems impossible. And then your heart will truly shine.

Emptying the mind of fearful thoughts, we stop clinging to anything of the world – one moment at a time. And we come to know a liberating joy. It's a way to enter a dimension of transcendence and to be uplifted beyond the prison of grasping a self with all its adornments and entanglements. As we let go identification with the self, there arises the peace of selfless awareness and waking up to the ultimate truth that is the end of suffering.

Q1 00:12 Can you say more about stream entry. What is it? Q2 19:26 Are open awareness and presence the same? Is citta who we essentially are? Q3 22:39 I find staying with the breath difficult and more conducive to sleepiness than to gratefulness. What can I do? Q4 26:59 I fight sloth and torpor that seems to be due to self inflicted isolation. Q5 31:10 Can you say more about QiGong? Why do you do this rather than yoga asanas? Q6 36:37 What is the optimal time of day to practice? Q7 38:04 A 74 year old relative is developing dementia and Altzheimers. What is happening to the mind here? Could a practice be developed in this case? Q8 46:01 How do we meet feelings of fear? Or unwanted sexual attention? Q9 47:46 How can I meet the pain caused by my father who died when I was nine? I’d like to forgive him. Q10 51:08 Can you speak more about relational field and the experience of being a human among human beings? Q11 1:04:10 What is the difference between sankara and latent tendencies?

01:32 Where can I get a print copy of your book Breathing Like a Buddha? (also PDF here: https://cdn.amaravati.org/wp-content/uploads/2022/04/27/Breathing-Like-a-Buddha-Web.pdf); 02:24 How can I contribute some dana to you? (also see here: https://www.cittaviveka.org/online-donations and navigate to Chithurst); 04:04 When you speak of the energy body, is that the embodied sense of self? 06:35 What did you mean when you said “The space within and without the body where mental formations form”? 11:33 Could you speak about the phrases the Buddha uses in the Dhammacakkappavattana Sutta? 13:12 What causes unskilful behaviour or though to arise and to stop? 20:28 How can I work for the benefit for other people without being fearful of making mistakes and hurting others? 22:42 How can I turn the mind from outside to inside with other people around? 27:51 I experience constant internal discussions, comments and judgements about past events. What do I do with this sense of self? 34:02 How do I follow Ajahn’s suggestion to make resolution and intention without getting into goal-seeking on the other hand?

Most of us know the pain of getting stuck in fear, anxiety, anger or shame. This exploration looks at how the emotion that takes over, when we attend with mindfulness and care, can become a place of deep transformation and freedom. Included in the talk is a guided RAIN meditation.

00:44 Q1: I am interested to learn Sattipathana Sutta from Tan Ajahn, a perspective from a monk's. I'm following your talks for some time now and your talks inspire me. I have recently done Sattipathana course from Goenka tradition. Would you please teach us as Vassa is also just around the corner. Will be highly grateful. 42:51 Q2: Sila is generosity. In the retreat Q&A, it says sila is for the abandoning of the 3 fetters in order to gain wisdom. Please elaborate. I do not know what the 3 fetters are. I have not finished reading all the literatures of Buddhism. Thank you. 55:11 Q3 Dear Ajahn, currently I am facing some obstacles and fear because there is a violent Vajrayana fighter nun who cannot rejoice in my daily dana to Buddha and Bodhi tree. She is trying to harm me by kicking my bag when I am chanting, disturbing me...etc. How can I protect myself from these types of circumstances? With metta. See also this video: Four Foundations of Mindfulness - Part 2 - Aug 10, 2022

A daily practice to move out of the worries of your mind. This heart reset reminds you what's true verses what you fear. The heart perspective is quite different than the mind, and this meditation will connect you with this wisdom.

How to find the middle ground between suppression and fear of emotions and being lost in them

There’s no wrong way to do metta or lovingkindness. Sometimes the practice of cultivating lovingkindness is simply to radiate love without words. Sometimes it’s to begin by holding yourself with kindness. Lovingkindness can be an antidote to anxiety and fear. We become more gracious with the difficulties of life as we open the heart.

Most of us unconsciously identify as a separate, threatened, deficient self. This talk shines a light on this conditioning and explores the ways that mindfulness, compassion and self-inquiry reveal the freedom of our true nature.

With coming downturn in the economy around the world, fear and anxiety are boud to arise. We are attached to what we own and to oiur lifestyle. By contemplateing what we actually need at physical level and then to consider what we need at a social and personal, emotional level, a lot of the fear and anxiety can be undermined. Contemplating the Four Requisites of a monastic help to ground us.

How do we process and respond to increasing societal oppression and violence? What helps us transform the energies of fear, hatred and delusion? This talk offers ways we can draw on our spiritual path to steady our heart and engage with presence, wisdom and care.

Cultivating a surrendering presence allows us to release the identity of a small, separate self, and open to the truth and fullness of who we are. These two talks explore misunderstandings about surrender (such as the fear that we will become passive or condone injustice) and the practices that create the grounds for surrender, emotional healing, transformational activism and spiritual freedom.

(précis) 00:00 Q1 When an emotion or unpleasant feeling like anger or fear arises, should we carry on meditating on the breath or should we reflect and analyze? 28:02 Q2 Can you explain more about cleansing and transmuting afflictive emorions in one's heart? 45:19 Q3 Is it possible that pleasant sensations can help us live a more serene life even if they are impermanent? 48:28 Q4 Regarding the group form, why do we simply have to listen and only share in the small groups? ((précis) 00:00 Q1 Lorsqu'une émotion ou un sentiment désagréable comme la colère ou la peur surgit, doit-on continuer à méditer sur la respiration ou doit-on réfléchir et analyser ? 28:02 Q2 Pouvez-vous en dire plus sur la purification et la transmutation des émotions afflictives dans le cœur? 45:19 Q3 Est-il possible que des sensations agréables puissent nous aider à vivre une vie plus sereine même si elles sont éphémères ? 48:28 Q4 Concernant la forme de groupe, pourquoi devons-nous simplement écouter et ne partager qu'en petits groupes?)

Cultivating a surrendering presence allows us to release the identity of a small, separate self, and open to the truth and fullness of who we are. These two talks explore misunderstandings about surrender (such as the fear that we will become passive or condone injustice) and the practices that create the grounds for surrender, emotional healing, transformational activism and spiritual freedom.

In one discourse the Buddha taught that suffering can be a causative factor for faith to arise. However, that is not always the case. In fact, often suffering leads to bitterness, fear, and ill will. Why is it that, for some people, suffering is the catalyst to begin their spiritual journey and for others it's leads to negative patterns that contribute to a society filled with divisiveness, fear and "othering." We'll explore this mysterious process

In the face of violence, hatred and loss, how do we handle the reactivity we feel? Our own anger, hatred and fear? These two talks offer guidance and practice in letting our own vulnerability be a portal to responding—to ourselves, each other and our world– with courageous, wise hearts.

In the face of violence, hatred and loss, how do we handle the reactivity we feel? Our own anger, hatred and fear? These two talks offer guidance and practice in letting our own vulnerability be a portal to responding – to ourselves, each other and our world – with courageous, wise hearts.

(Questions are précised and read later into the file to protect participants’ anonymity) 00:11 Q1 I’ve felt a lot more alive and sensitive over the retreat, experiencing a lot of inwards and outwards connectivity. How does that affect the deepening of practice? And also are the experience of chi and piti related? What about after leaving the retreat, is the loss of sensitivity inevitable? 13:20 Q2 Can you say more about “the imaginal practices”? Please expand on how chanting can re-pattern emotional energy. 23:20 Q3 I’m having new meditative experiences that make me excited and even a bit fearful in seeing consciousness as impermanent. Can you advise please? 23:03 Q4 Is it automatic that samadhi will lead to discernment?

We are living with the threat of increasing, dramatic suffering around the globe. This talk looks at the direct ways our meditation practices, supported by findings of neuroscience, can help us find resilience and an open heart in the face of an uncertain and frightening future. It includes a number of short reflections and meditations.

We start by acknowledging the mass shooting in Texas that occurred yesterday, in the context of our practicing with fear, following up an earlier guided meditation and sharing (not recorded) related to the shooting. We then look generally at the three core ways of practicing with fear, going into some depth on each: (1) cultivating mindfulness and clear seeing (wisdom), (2) working with the heart practices, and (3) acting skillfully. We then focus on how the process of awakening typically involves at each new stage an opening to fear, and also mention some of the dynamics of the "Dark Night of the Soul." Lastly, we look at how to explore and work with fear related to our social world, in terms of the three ways of practicing with fear. There follows a period of discussion.

Our inability to forgive ourselves blocks healing and freedom. As we explore in this talk, the habit of judging and blaming ourselves traps us in fears, prevents intimacy with our world, and veils over the goodness and mystery of who we are. This talk includes several reflections that can support us as we cultivate a wise and forgiving heart.

We review briefly some of what we covered in the last session (April 27) on practicing with fear. We then explore the various types of fear reported in the group, what we find bringing mindfulness to hear, particularly what's experienced in the body and in the mind, and the importance of having antidotes to fear, when the level of fear is at a high level and our usual practices are not effective. We also point to the way that as we develop and move into new areas of learning, we also often open up to new fears that are part of the new territory. We close with a period of questions and sharing.

After a brief review of last week's exploration of the relationship of Buddhist practice to Passover, Easter, and Ramadan, we explore a theme that is part of those holidays, and central to our practice--how we work with fear and anxiety. We look at the centrality of such practice, and the different types of fear, distinguishing the unskillful aspects (such as confusion, reactivity, and the continual repetition of negative narratives) from the at times skillful aspects (such as recognizing danger). We then suggest ways of bringing mindfulness to fear, as well as ways of understanding and responding to fear.

Our world is changing faster than we can compute or process. Accompanying these changes are a growing violence, deepening divides, great loss and much uncertainty and fear. In this week’s talk, I’m joined by Frank Ostaseski to explore teachings and practices that can support us in meeting our inner life and our world with kindness and awareness. Our time includes engagement with those present in a live event.

Paying attention we will recognise how irritation, fear, anger etc lead to contraction that will feed and strengthen the perception of polarities and "either-or". Can we see this is happening, without judgement? Can we open and soften to this with kindness, curiosity, humour and a spacious attitude, thus diminishing the creation of dualities?