The theme of this meditation is to move attention from more activated areas to parts that have no activation at all. Beginning with the sense of balance and cohesion, guidance is provided to sense through the entire body, sustaining a soft attitude with no time frame, a quality of very little effort.

The cultivation of samatha is to be able to direct one’s intentions and attention away from the afflictive activations, settling into a place where they’re not happening. This place of cooling and ceasing is to be lingered in. Here we come out of the personality and into the realm of the miraculous.

In the search for happiness, we generally only experience the search, marked by discomfort or desperation. Relationship is key. The instructions for ānāpānasati train us to develop a more dispassionate relationship where we learn to stand in the presence of, or witness from, the edge of experience. From here the right kind of relationship, marked by non-expectation and non-aversion, can be cultivated.

There is a different way to meet what arises rather than through our conditioned perceptions, one free of self, other people, the future. Place attention on what’s arising directly as it is.

Compulsive problematic activations can be replaced with conscious deliberate ones aimed at liberation. Whether in daily activities or in the action of meditation, we can steady and calm energy by orienting around skillful signs – generosity, service, clarity – until the mind is comforted and no longer flowing down old tracks.

In a field of experience, qualities that are assumed to be other people, entities or myself because of the way they’re stuck together can be seen as specific factors that are pliable and flexible. “Field awareness” means a wider span of attention where suppressed, unnoticed, unresolved energies can arise and be discharged, purifying the bodily field.

We need firm ground to stand on before meeting the difficulties of our lives. Without that firm place, the difficulties don’t unravel –you unravel. With cultivation of the five spiritual faculties – indriyas – they become rock solid, enabling us to stand back from experience and allow it to unravel and pass.

The aggregates themselves are not problematic, it’s our blind, desperate clinging to them that causes suffering. It’s possible for citta to radiate into the aggregates and into our lives. First what’s needed is the act of withdrawing into a place of refuge to collect and gather. Then the act of integration, bringing qualities of calm, kindness, resolve into our spee

Citta takes the five khandhå as truth, placing faith in them to be reliable and satisfying. The Buddha likened them to murderous thieves, not trustworthy. Truth is found in our center, not the peripherals. This is where our liberation potential lies.

Translation of vipassana bhumi chant; clarificiation around sutta passage that asserts that a female could never become a Buddha; why we chant the Refuge Mantra 9 times; questions around working with perception; skillful contemplation of independence; taking pleasure from food; how to recognize and clear blocked energy in the body