Calming and collecting the mind

About the value of samatha – the practice of stillness – and samādhi – the state of unification brought about by samatha practice. Terminology: Why concentration is a bad word for either samatha or samādhi. What the diffence of attention and mindfulness is. The intrinsic value of unification, its relationship to vipassanā. Four reasons why Buddhist traditions value the practice of stilling the mind.

The workings of not-knowing – the workings of attentional habits. Involuntary attentional patterns seem to govern much of our experience. Yet training is possible, training is needed. Such training entails acknowledgement, attentional tasks and specificity. Negotiating pain.

The Four Immeasurables. Brahmavihāra are not mere emotions but constitute different tones of relational empathetic resonance. They constitute nothing less but our humanity. Brahmavihāras are cultivations not just 'states'. They are more than empathy but intentntional attitudes.

To bring attention to the right things in the right way is crucial for our path. Through the mindful contemplation of our experience we can gain insight and develop liberating wisdom.

The overstretching of the visual metaphor for mindfulness ('observe, witness, get in perspective, look at' can leave us with the (erroneaous) impression that mindfulness can only 'observe' and wait. Let's not turn mindfulness in the John Silver's parrot on our shoulder.

The interplay of three functions of the mind in helping the contemplative practice. Appamada – an attitude of care Sati - a relationship: mindfulness as creating presence Sampajañña – a value context

Relationship of different instructions to each other. Many spices, but we don't cook with all of them at once. Orientation: how to find out and recognize what's going in your mind. (Using the satipaṭṭhāna map) Relationship: a) getting reliably in touch with and b) learning to relate skillfully to the states. Shifting attention away from habits. Mindfulness does not mean 'no discernment' – it is quite capable on discerning what is wholesome and unwholesome.

Saddhā - trust or confidence - is a fundamental quality that we need on our path. Why can it be difficult to trust? What is actually trustworthy? How does it manifest in our mind and in our actions?

How wonderful you are in your being! I delight that you are here! I take joy in your good fortune! May your happiness continue and increase! (From a Sinhalese Ms of the 19th century. Monks' and nuns‘ practice upon receiving alms).

Thimo, Yuka and Akincano respond to practitioner's questions.

Training and understanding the mind happens with the mind already affected by the very states it wishes to understand and transform

Introduction and guided meditation

Upādāna in different Buddhist Teachings: – Clinging as fuel for renewed becoming (punabbhava) – Clinging in the 5 aggregates (khandha) – Clinging in Dependent Arising (paṭiccasamuppadā) – Clinging as four specific forms: (i) kāmūpādāna – clinging to and identification with sensuality (“Seeking” experiences) (ii) diṭṭhūpādāna – clinging to and identification with views (“Being right, being competent“) (iii) sīlavaṭūpādāna – clinging to and identification with virtue, practices and ritual (“Having the right technique“) (iv) attavādūpādāna – clinging to and identification with doctrines of a self / Self (“Being someone”)

Bodhicitta—the mind of awakening—is the aspiration to attain awakening for the benefit of all. Seeing our practice in this light can be a source of inspiration and counteract the tendency to self-centeredness. The talk discusses the historical development of the concept and explains what it means.