These “treasures of the contemplatives” are important in the culture of gladdening the citta. In the citta’s own bounty we find what our life needs.

Opening instruction for "Earth, Awareness and Being" retreat.

Puja provides a steady frame for meditation and helps to ward off dullness and stale familiarity in daily practice. Its fresh vitality undermines ingrained behaviours and attitudes.

Questions are précised - 00:08 Q1 You said arahants can feel happiness without attachment, also that happiness is a suffering in disguise, and that it also comes from giving. Are these all different forms of happiness? 05:47 Q2 I’ve read a lot of Persian poetry especially Attar of Nishapur and Rumi. There, I read that “desire” for union pushes you forward and is actually the path to liberation. But the Second Noble Truth says that we have to get rid of desire / craving. Can you speak to this please? 15:01 Q3 Frequently I find that some annoying behavior by friends that I think I have processed and let go of returns if, for example, they renew their teasing at a future meeting. 19:18 Q4 Whatever we see or experience has happened sometime back. It seems we don’t partake of anything that happens around us. This is discomforting. Can you comment please? 27:13 Q5 Can you speak about how Mahayana and Theravada look at the idea of the second turning of the wheel. 34:00 Q6 What is the difference between the two types of concentration the Buddha had, one when he was studying with his two teachers and his experience under the tree watching his father?

Through retreat we learn the trigger points where the I Am occurs. We see the potential for a remedy, a liberated citta, by removing the self from the picture and trusting embodied awareness.

Recalling our moral behaviour, our generosity, we experience the joyful energy that results. Citta enters samadhi when it is gladdened.

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 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

00:34 Q1 Can you give some examples of non-formal practice through the day. 06:23 Q2 What is helpful in practicing walking meditation? 11:40 Q3 Why do we practice walking when we have sitting meditation? 12:46 Q4 Why is it that the object of meditation has to be something of the body? Could it be a rock for example? 13:37 Q5 When I meditate I hear a loud inner sound, the breathing, heat beat and blood pumping and body movements. It’s difficult to concentrate on any one thing. 16:03 Q6 Is stream entry a deeper flow state or something completely different? 16:23 Q7 How can we differentiate between skilful and unskilful doubt. 19:00 Q8 In the guided meditation you led us inside where we were resting somewhere. Are there any creative techniques to access that? 20:21 Q9 When you asked us to look for the person /that who is aware. Commonly this is supposed to be usually in the head right? Can it be outside the body and are there ways to access that? 21:36 Q10 You mentioned you were from New Hampshire. Is that attached to Ajahn Amaro?

Talk by Ajahn Jiviko

Led by Ajahn Jiviko