Questions are précised: 00:00 Q1 What do you mean by “re-wilding your mind”? 19:59 Q2 What’s the relation between pitti, sukka and chi. 25:05 Q3 Which comes first after sense contact, sannya (impression/ perception) or vedena (the feeling)? 28:00 Q4 Does the third sattipatana (the establishments of mindfulness) only include citta of mano / manus? 34:21 (LB) Q5 How to contemplate the “gunky” parts of the body – the organs that get diseased etc. 41:35 Q6 I have a sense of the experience of annica like a connection to dynamism. Impermanence has a very time bound quality to it. 42:31 Q7 How can one develop one’s yoniso manisakara to keep attention turned inwards?

Practicing with the characteristics – Differing temperaments and inclinatons, different axis of practice – Three Gateways of Liberation (vimokkha-dvāra / vimokkha-mukha). Usages of the term 'nimmita' in the suttas and their application – rather than the stock commentarial reference to the Visuddhimagga's understanding of the term. On the practice of 'neither dwelling on signs nor dwelling on their details'. Practicing with anicca -> signlessness (animitta-v.) | Practicing with dukkha -> wishlessness (apaṇihita-v.) | Practicing with anattta -> suññata-v.

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A guided meditation through previous steps up to gladdening the mind with different methods, with insight, awareness of mind, with metta and other serenity practices.

Unplugging our normal drivers and moving into retreat can be an uncomfortable experience. Use it as an occasion to strengthen presence through embodiment.

The day starts with a sense of decisive engagement but confusion frequently masks this and we get run by external conditions. Breathing is an animate centre that allows perspective.