00:13 Q1 How can one develop self-love without being accused of being selfish? 08:33 Q2 How can I cope with repeating pain in the shoulders or back and strong surging of energy? Should one change position? 14:45 Q2 What is the purpose of being alive if not to experience the senses? Trying to dull out the senses to be mindful makes me wonder if we miss the true beauty of life. 27:40 Q3 I'm wondering about the effects of tension on the citta/ sensitivity. I'm aware of deep tension in my body which could have been there since childhood. Qigong and reclining meditation are good. 45:11 Q4 The manifestation of a category such as apple in your example, is that what is meant by nama? 47:25 Q5 What's a good balance of walking, standing and sitting?

Ajahn models some key elements of walking meditation.

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?

Q1 Can you explain more about patiggha phassa / impact on consciousness. 17:50 Q2 How do we link contact, impact and impression to cause and effect and the action we then take? 24:18 Q3 How do you know if a spiritual teacher is best for an individual? 29:11 Q4 I notice a good amount that you’ve taught us (like QiGong) is not dhamma but corroborates with Taoism and other traditions I may not be familiar with. How can we be sure to tell true dhamma from false dhamma. 37:30 Q5 How can we spread positive energy in a toxic environment? 43:11 Is it normal to feel wobbly / unbalanced during walking meditation?

This recording includes Walking Meditation Instructions by Yanai Postelnik

This recording also includes Sari Markkanen

This recording also includes Juha Penttilä

Questions are précised and read into the file.This text is shortened further. 00.51 Q1 You said we create an imaginary world for our imaginary selves. Some people believe in the power of visualization where we can imagine a better world or a better self. 03.05 Q2 Please distinguish consciousness, the mind and the brain. 05.57 Q3 You use the word heart, but you don't use the word brain. 12.36 Q4 If there's no distinction between you and I, is there just a oneness? 13.00 Q5 Is the citta permanent? 14.13 Q6 A friend said her response to a car alarm was the same as her response to bird song. Where is the place for beauty in this? 15.29 Q7 In walking meditation, do we feel the movement and sense what your mind is doing with that experience? 21.28 Q8 Some thought patterns seem like some kind of karmic knot. They're not comfortable and yet I keep going into them. 25.08 Q9 What can I offer my dying friend to support balance for them? 32.20 Q10 Can thoughts just arise randomly? 37.02 Q11 If someone cheats us, do we just forgive them and move on? 41.18 Q12 I find that many of my interactions, conversations and what I do to work seem to be just abstractions and distractions. My desire to live more in dhamma makes me avoid people without this interest. 46.58 Q13 Do thoughts always arise from feelings? 50.03 Q14 What is time as an experience? 01.00.57 Q15 Where does collective consciousness fit into this? 01.03.09 Q16 How can we plan for the future and avoid the pitfalls of 'becoming'? 01.04.52 Q17 How to use Buddhist practice to deal with trauma and serious anxiety? 01.10.10 Q18 Is the teaching of no satisfaction /suffering more than 'there's no permanent satisfaction'? 01.13.34 Q19 It seems like the more I examine my own suffering, the more compassion I have for other people.