In India, when people greet one another they put their palms together and bow, saying namaste, “I honor the divine within you.” It is a way of acknowledging your Buddha nature, who you really are. When I was training as a Buddhist monk, I witnessed an aura of straightforwardness, graciousness, and trust around my teacher Ajahn Chah. Here was a community dedicated to treating each person with respect and dignity. In the monastery, the walking paths were swept daily, the robes and bowls of the monks were tended with care. We learned to value ourselves and others equally. Whether practiced in a forest monastery or anywhere else, mindfulness practice begins by deliberately cultivating respect, starting with ourselves. When we learn to rest in our own goodness, we can see the goodness more clearly in others.

Mindfulness of mind states.

Similes of mindfulness.

The five indriya are intimate allies that allow for a full and profound liberation - faith, persistence, mindfulness, concentration and discernment. They are conditioned but help us to cultivate the path towards the unconditioned. (Les cinq Indriya sont des alliés intimes qui permettent une libération pleine et profonde - foi, persévérance, pleine conscience, concentration et discernement. Ils sont conditionnés mais nous aident à cultiver le chemin vers l'inconditionné. )

Anapanasati (mindfulness of breathing) and the simile of the wood turner: how we relate to our meditation object.

Retreats require a commitment to the process of surfacing subtle energies through mindfulness of the body. Ajahn reviews basic sitting posture and it's utility. (Les retraites nécessitent un engagement dans le processus de faire émerger les énergies subtiles grâce à la pleine conscience du corps. Ajahn passe en revue la posture assise de base et son utilité.)

Mindfulness of thinking

The Buddha gave a teaching on five different methods he recommended to work with disturbing thoughts. When we are mindful of the thinking process it's possible to see thoughts simply as mental fabrications. However, when we get caught in them and the body gets activated, we spin out in the story and are caught in a negative emotional response. We become identified with those mental formations and can more easily get lost. When that happens, the Buddha offers these five strategies as skillful techniques to deal with the confused mind.