An examination of the operating system that gets set up with life and the program “I am a separate being.”

Dependent arising is accompanied by dependent ceasing. Is mindfulness enough? The dhammas involved are potent and need persistent attention to a multiplicity of factors.

The temple is built through contemplating, understanding and clearing the ground. The construction is through a process called recollection: to bring up a topic, linger on it and see what the resonances are.

Questions are précised and read into the file: 00:10 Q1 Is there a Buddhist perspective on the soul and how that might relate to citta. 09:08 Q2 I am wondering about the teachings of the trikayas in terms of the territory of the soul or the devas. 11:38 Q3 You were saying there is no me and no not me; there is no soul. But then, what gets passed on? 20:42 Q4 When I think about what gets passed on I tend to think more of the role of genetics. To me, Buddhism doesn’t seem to give enough weight to the social or family element in our development. 22:39 Q5 Regarding the concept of qi (chi), does that life force come with intelligence imbued in it? 23:02 Q6 I so appreciated your comments about the beauty of freedom the Buddha had was to choose to teach out of compassion. So his enlightenment was not the end point but it was the responsive space that resulted that was so beautiful. 33:01 Q7 Can you elaborate please? Is the most basic link in the dependent origination is the I am singularity? Is there an asava independent of the I am?34:26 Q8 Earlier you talked about the four areas of crystallization of clinging: sense pleasures, becoming and principles / ethics. What was the fourth?

Guided meditation

The Brahmaviharas are all full-hearted intentions towards good will; heart energies that carry the same code / language. They are not about liking.

Questions are précised and read into the file: 00:25 Q1 I’m wondering if you have thought about animal sankara formations and what they might be like? 04:27 Q2 Can the environment change your citta? 07:23 Q3 Can you talk more about calming the formations? It seems such a huge subject. 08:44 Q4 You say we have to turn towards our regrets and not suppress them. But these have to do with the past and we have to turn to them. I think I am confused. 25:07 Q5 Can you say more about existence and non-existence?

Questions are précised and read into the file: 00:38 Q1 Buddhist cosmology I find terribly overwhelming. If I just focus on what is helping me, will I be missing out on much? 02:07 Q2 I really value your teaching that it all comes back to clinging. 02:55 Q3 Yesterday you mentioned a shift that can be sensed before the tone of pleasant or unpleasant actually arises. Can you say anything more about this shift before the vedana quality actually appears? 04:23 Q4 This seems so interwoven. I guess it's a tangled skein. 12:17 Q5 You mentioned that it was helpful to point the citta towards kaya sankara rather than the vaci sankara. Is that what allows the development of equanimity? 16:52 Q6 I am confused. Are the heart and the citta two different things? 19:44 Q7 About the taints/ asava, is this a linear sequence? 28:15 Q8 Isn't part of the beauty of what you've done with samadhi as well is that to enter samadhi you've experienced non-fabrication of the 5 hindrances. 30:13 Q9 When I practice the jhanas I find I get to a certain point where I can't get further into calmness. Is that where I should start to investigate? 35:13 Q10 I have a resistance to being grounded. It seems I prefer the fizzy state. 42:37 Q11 In relating to signs and to being able to set signs aside, what role does beauty play in the dhamma? 44:58 Q12 Could it mean that it reduces the energy in unhelpful sankaras? Q13 There might be a time when I'm experiencing an upset and I would just put myself in front of a tree and the experience of viewing, considering the tree gives time for the capacity to identify with something wholesome and helpful.