Rather than rely on a system, cultivate an attitude towards practice. Systems have uses, but can eventually curtail what we’re trying to drop into. Part of the theme of this retreat is about recognizing some of the stressful systems that get built into our minds around speed and progress – and awakening out of them. [24:06 Begin Guided Meditation] Establishing Ground and Space through Breathing: We can use the body as a channel to settle the mind. Use the out-breath to ground, use the in-breath to lift. These two together give you a form with a distinct foundation and uprightness to it.

We can use pūjā and chanting as a means for connecting with the heart in a meaningful way, to recollect values in a slowed down process of mind: What am I rising up to? Inclining towards? What’s important for me? The Buddhist convention is to recollect the Triple Gem – drop below personhood to something more fundamental and universal.

Ajahn Sucitto provides an overview of Pāli pronunciation to aid with chanting. [5:00 Begin Morning Chanting]

Use the standing form to establish alignment in an upright posture that allows energy to move through stuck places. [10:27 transition to sitting posture]

The verbal, heart and body fields are mutually affected. Of the three, body doesn’t lie and is the one that can discharge stress. Refer to how experiences of the heart and mind arise in the body with disengaged awareness. Learn to release stress when it arises, and acknowledge the patterns of behavior that generate it. [52:00 Begin Walking Instructions] Notice the Parts that Don’t Seem to Be Doing: The whole body is walking. Some parts are doing, some are receiving – they’re part of the field of awareness and sensitivity. The parts that don’t seem to be doing are helping to discharge stress.

Transitions points are an opportunity to train one’s reflexes to return to the base – the ground as fundamental orientation. At the moment of reflexive response, pause. The reflex isn’t good or bad, just pause and check it as a habit of training. It can be helpful to rise into a bodily response rather than habit reactive responses. Whatever our intention or purpose can be more measured.

Cultivating Dhamma involves viveka, a certain kind of disengagement primarily from thought and emotional reactivity. As these reactions are running, check their ‘bounce’ – that tendency to deflect or suppress unpleasant feeling. Emotion by itself cannot discharge, but access the emotional state in the body – the body can discharge the emotion.

Being immersed in worldly and personal fields is not a choice, but we can choose to immerse ourselves in the Dhamma field. In it we can meet the problematic painful field of sense contact without collapsing or blocking, but with big heart. Pūjā is an occasion for entering into that field, gaining resources, strength and happiness for the journey.

We take things personally, but the person is the result of the fields that it encounters. We get shaped by the worldly fields of the business model, of material progress, of ‘faster’ and ‘more’. When we take the Dhamma field as our true origin rather than the worldly or personal field, we access the arising of the search for truth and meaning, and of the capacities to bear with and be accepting, to experience gratitude and generosity. This is our home, and in this we are deeply resourced to meet what comes up.

After settling and grounding in the standing position, Ajahn Sucitto introduces a slight movement to the posture. Gently turning in space, noticing the effects of the body moving in its energy field, making note of the mental tone – how’s that?

In citta’s maturing process, it goes from seeking stability and comfort in things that can never satisfy, to finding a place of dispassion. It learns that disengagement is preferable to getting fired up, disappointed, humiliated. In this letting go it finally finds the stability and happiness it has been seeking.

Instruction on disengaging attention from mental contact. Disengagement allows for longer listening time. The quality of listening has a different tone – softer, more open, the ability to be with but not in. That non-engaged space allows for signs of comfort, contentment and gladness to arise. It’s not in the object but in the relationship. Keep re-establishing relationship to the chosen object.

Relationship is always necessary, always there, whether with other people or with ourselves. To absorb into comfortable relationship, and clear this area from greed, hatred and fear, there has to be a lot of negotiation, the back and forth movement of disengaging, then returning again. This is true yoga of the heart. To keep the heart flexible and responsive, brahmavihārā ‘asanas’ are suggested.

Citta is moved by images that can be sparked by thought, visual, auditory or somatic/felt experience. This guided meditation accesses these portals to generate receptivity and resonances of goodwill within yourself, then spread them out.

Ajahn Sucitto responds to a question about how he got started with Qi Gong.

Different ways of presenting Dhamma in Theravada Buddhism (single-pointed, ‘dry insight’; Thai forest). Are there certain thought patterns that are related to nervous energy in the body? How do you do discharge? Metta practice as cultivating non-aversive, non-contractive state rather than a doing/sending out. Clarifying the term ‘fields’. Qi Gong questions (is it normal to get so hot while practicing Qi Gong? Is it good to use wu qi for standing meditation?); Responding to sexual awareness in the presence of others. Skillfully handling trauma that are still alive. Distinction between perception and consciousness. How feelings and emotions are experienced in Samadhi. Reclining meditation

Beginning our day, we make the intention to enter the Dhamma field before entering the hallucinatory field constructed of time and space. Refrain from what’s not needed, linger in what’s needed. What you linger with increases. If you linger in the world of suppositions - ‘got to do, should do’- that increases. Find out what’s truly needed and linger there.

Using intention in practice means there is a wish, a prayer, an aspiration – subtle movements of energy rather than the push of effort. If we use intention too forcefully we block receptivity. It’s up to us to determine what’s skillful at this time. Perhaps it’s the intention to relax, set aside, widen, soften. Wisdom is our guide, and effort is just to use wisdom to arrive at deeper wisdom. [8:15 Begin Standing Meditation Instructions] Translating Anatomical Descriptions into Felt Sense: We all use anatomical descriptions of the body as a sketch, but the encouragement in this meditation is to translate them into energetic or felt experiences. Beginning with physical experience, guidance is provided to sense into subtler energies and felt tones and meanings.

The Buddha expounded Dhamma using various maps. The map of the khandhā and dependent origination provide means for understanding and responding to experience without the sense of a fixed self. Meeting and relating to phenomena in the body, free from aversion and resistance, you don’t have to like it, just accept it. This is the way out of suffering.

We struggle for certainty and clarity, but the true orientation of Dhamma is disorientation from old maps, thereby allowing forms to arise and change with disengaged attention. Then we’re much more alert and agile. This is wilderness training.

When we reflect on the nature of fields, we notice everything is a duality. How we relate in this twosome is the practice. Unskillful latent tendencies are revealed in relationship, giving us an opportunity to clear them. Kalyāṇamitta (spiritual friendship) is essential. It’s only others that can show us what we don’t see in ourselves.