Q1: You seem to be talking about citta as a persisting permanent thing not as arising every split second. Any comments? 11:34 Q2: How can I deal with not fully maintaining Buddhist standards after the retreat? 17:27 Q3: You said: Keep warming what can be warmed and the things that can't release yet ... it's not ready. Could you elaborate more on this please? 24:08 Q4: You wrote a book called Unseating the Inner Tyrant. The critic consumes a lot of energy. How do you restore that energy after a rage? Is there a shorter path to finding balance? 32:59 Q5: There's a lot of fear in my citta. How come? 34:46 Q6: I was afraid of coming to this retreat, and now I'm afraid of going out. 38:16 Q7: What is the relationship between tanha, craving, as the fundamental cause of dukkha and the three root kelasa, defilements, based on the scriptures and or their experience for interpretation? 47:51 Q 8: What is the effect of serious illness physical and psychological on the citta? Can they limit or make it impossible to take care of the citta?

Ajahn explores dukkha and the end of dukkha and the role of the 7 enlightenment factors, shifts of energy, identity and sabotage programs, disengagement/viveka, dispassion/viraga, cessation/nirodha.

Q1 If I remember it well citta follows moving, shifting energy. How can we feel moving energy? Is it the feeling of the breath or sound? What is non-moving energy? 08:37 Q2 what's the difference between virya, translated as energy, and citta energy? 12:12 Q3 You don't seem to use the word awareness which is often used to denote the knowing of something. Is there a connection between the felt energy and awareness? 28:28 Q4 How do you reconcile the fire of an animated heart with Buddhism's perfume of disengagement and dispassion? 32:36 Q5 how can sensation and the sequence that leads to it be described in a subtle energy approach? 43:43 Q6 What's the difference between vedana and emotion? 44:48 Q7 Sadness, sorrow, fear, joy. Are the emotions or more fixed states? 49:20 Q8 Observing the breath seems quite important, but as soon as I focus on the breath it gets forced and heavy. Do you have any advice on observing the natural breath without interfering? 52:17 Q9 What does it mean when you say the breathing is a messenger? What is the message?

Ajahn explores kaya and citta sankharas; building up resources; sabotage programs; mudita as a resource.

Q1 Can it be that Qi Gong releases long forgotten memories? 06:40 Q2 If everything is empty, who or what dies and what is reborn if rebirth is not only a concept? 16:19 Q3 Does the Buddhist path result in the loss of loved ones because they're not on that path. For example partner, family, friends? Is there a way to have both? I feel that one side goes at the cost of the other. 20:14 Q4 I've been feeling quite bored sometimes today. How do you recommend to deal with this phenomenon? How could it be explained from a Buddhist point of view? 27:13 Q5 When I'm meditating sitting down, I sometimes feel that I'm losing the perception of a three-dimensional space. I can still feel my body but I don't feel like there's an up or a down or left or right. Is this something common?

Exploring the territory of body, mind and heart and a kiss the frog practice.

Q1 You mentioned vedana as the knowing of a feeling tone. I always thought that vedana occurs very fast and almost unconsciously How could one practice or investigate vedana a more deeply? 23:51 Q2 What is conscience from the Buddhist point of view? 28:21 Q3 How come the mind prefers to get involved with negative instead of positive stuff? 30:31 Q4 What actually do we need a mind for? In another words is there a quick and easy way to distinguish useful and harmful thinking? 40:24 Q5 Where do you see similarities and differences between dhamma practice and positive neuroplasticity? How can we cultivate more joy? 37:01 Q6 If I don't proceed according to the map, then how do I know if I'm doing something wrong or whether it just takes time? 54:16 Q7 Is it easier to stay grounded when speaking to others? It seems easier to say grounded when not speaking to others.

Examining the theme of boundaries, Ajahn explores the four foundations of mindfulness and self.

Ajahn explores manas versus citta experience, using maps, breathing and walking to investigate.

Ajahn investigates bhavana/cultivation and suggests a step-by-step-practice, using developing skilful conditions.

Using devotional practices to cultivate sati. Includes meditation instruction and a 20 m silent sit.

Examining themes of the inanimate and the animate, Ajahn explores citta and provides walking meditation instructions.

Ajahn examines the theme of body, its elements including boundaries, moving meditation and voice.

A talk given at Amaravati at the celebration of Luang Por Sumedho's 90th year.