Recalling our moral behaviour, our generosity, we experience the joyful energy that results. Citta enters samadhi when it is gladdened.

Sometimes the heart feels trapped distracted, or passionately involved with experience. This too changes. Training the citta to know itself releases this.

Meeting what is disappointing and frustrating in an unfamiliar way and through contemplating the immediate experience of body and mind, release ownership. This reveals warm heartedness and compassion.

Citta is central to our experience of life and can be experienced separately from the energies and moods it is so involved with. It's a kind of '"awareing" that can be contemplated as sense data lands.

This embodiment practice is for simplification, a pruning that reveals harmony and harmlessness. It’s not a technique to achieve something.

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Taking off your social identity is a huge relief. Examine the qualities of heart, mind and body. Authenticity and persistence are food for the heart.

Knowing what is present and absent right now. Can doubt and confusion be absent? Attending to and knowing this is peaceful, free of suffering.

We use retreat experience to loosen up how we see and experience our habits and feelings. We see citta being shaped by clinging, being bound into the aggregates.

00:00 Retreat culture seems rather elitist in some ways. What would the Buddha make of IMS Forest Refuge? 04:13 You talked about feeling feelings, so they can move through. Any tips on how to do this without getting embroiled in negative feelings? 19:28 Can you talk about working with knots or obsessions that are very strong? 26:33 Can you speak about neutral vedena. It seems most experience is neutral. 28:46 What is meant by worldly and unworldly vedena? 30:25 What is meant by internal and external vedena? Might external mean sensitive to other beings, being sensitive to their presence? 35:30 What is the relationship of the citta, the fine material, the ordinary sensorial body and to the felt sense of embodiment?42:09 How does the citta settle into knowing? 47:28 Regarding upekkha and the other brahma vihara, when do these wholesome states become another “project”, something to do? 49:37 What’s the difference between upekkha in the brahma vihara and upekka as an enlightenment factor? 51:31 How can one fulfil ones’ duties, roles and responsibilities in a way that inclines towards letting go and releasing the sense of self? 57:54 I’ve been taught that it’s better to pause and linger at the end of the inhalation but it seems to get tight. What can you suggest?