Pure present moment awareness reveals what we are not; and thereby, what we truly are. Investigate and question all thoughts you see circling in the mind – fearful or fanciful, liked or not. Know their clever disguises: impermanence everywhere! Not what we are, but empty, ephemeral in nature, they orbit like space debris – crowding the heart mandala of consciousness. Let go and rejoice when states of wanting, judgement, restlessness, fear, unhappiness and all the many faces of 'self' dissolve in the silence of pure awareness. This is true refuge – here and now. All else withers in the furnace of eternity.

The Sacredness of the Hindrances generally. Working with sloth and torpor, restlessness, and doubt.

On retreat we experience the mental restlessness resulting from sense restraint. “Stopping my mind” is not an effective strategy to handle it. Instead, look for a place of harmony with what the mind is doing. Some standing meditation at the end

In this talk Gullu introduces the 5 hindrances: Desire, Aversion, Sloth/Torpor, Restlessness & Doubt and how they keep us from feeling comfortable or "at home" with the present moment. He also introduces the acronym RAFT from Gil Fronsdal as a method of working with them. RAFT is Recognize, Allow, Feel & Tease Apart. The talk uses some visual aids which can be found at https://links.gullusingh.com/mj1

An exploration of physical and mental restlessness, anxiety and remorse, and some ways to help these afflictive energies release

Q1 OO:04 Does kamma in its wider implication presume the concept of rebirth? Q2 17:09 Doesn’t the need for goal orientedness in life work against practice? Q3 21:34 During meditation can I approach a personal issue that requires attention? Q4 26:17 Is it possible to be fully present with an open heart? Could you explain that please? Q5 29:35 Does slow mean mindful? Isn’t it intention that’s important? Q6 33:58 Could you talk more about annata and self please? Q7 20:14 Q8 Why does standing meditation seem more effective than sitting? Is there a time or situation where standing is recommended over other postures? Q9 43:58 How can I give back living more than I take living in Switzerland? Q10 45:22 In developing samadhi, is it possible to have periods where we have to refocus more on bodily sensations and drop the external? Q11 48:19 How can we reflect on God and Christ in dhamma practice? Q12 51:09 Restlessness is my most frequent hindrance. How do I deal with it? Q13 52:19 I contemplate death daily and often get a heavy heart about being separated from my two children. How can I come to peace with that? Q14 57:38 Could you do a brief summary of your top five wisdoms? Q15 1:03:52 If QiGong is so relaxing and low energy why do I sweat?

As we practice mettā meditation we will have waves where the practice feels easy, intuitive and validating; and we will all have waves where we struggle. There are five very common states which visit us in meditation practice called the "five hindrances". These are commonly named in English as craving, aversion, dullness, restlessness, and doubt. For steady mettā practice our first response to these challenges is to practice more carefully with patience determination. The second response is to offer ourselves kindness and compassion during challenging times. For mettā meditation and for the other three brahmaviharas, our third response to challenging times is to turn wakefully towards the qualities of the challenge and see them as only temporary conditions. We can greatly reduce the experience of suffering in the hindrances when we have mindful experience of them.

Working with restlessness and worry

On the occasion of the publication of her third book, Beyond Distraction: Five Practical Ways to Free the Mind, Shaila Catherine shares a progressive series of strategies to overcome the hindrances of restlessness, obsessive thinking, and rumination; dispel thoughts of anger, hatred, and anxiety; and curb habitual distractions. By freeing the mind from the fetter of restlessness, meditators can calm their minds, develop tranquility, strengthen concentration, create the conditions for jhana, comprehend the nature of the mind, experience emptiness, and incline the mind toward liberating insight and nibbana. These teachings are based on two suttas (19 and 20) in the Middle Length Discourses of the Buddha.

In this guided meditation, Shaila Catherine introduces a progressive series of strategies to overcome restlessness, obsessive thinking, rumination, and habitual obstacles and hindrances. By freeing the mind from the fetter of restlessness, meditators calm their minds, develop tranquility, strengthen concentration, create the conditions for jhana, and incline the mind toward liberating insight and nibbana. These teachings are based on two suttas (19 and 20) n the Middle Length Discourses of the Buddha.

00:30 Questions about meditation; 16:01 What is awareness of awareness? Difference in mano, manas, citta and viññāṇa; 26:00 How to deal with impatience and restlessness; 30:27 How to know if I’m cultivating well; 31:37 Obsessive compulsive disorder; 36:47 Meditation on the 32 parts of the body; 39:54 When thoughts stop and fade away; 41:10 How to deal with death and loss; 43:20 Standing meditation; 45:02 Easier to recognize some feelings but not others; 48:42 Conditionality, saṇkhāra and the aggregates.

Body scanning; stuck areas; mental proliferation; ‘commander’ and ‘do-er’ aspects of mind; appropriate objects of meditation; thoughts that arise during ānāpānasati; dealing with hinderances; restlessness

Restlessness/preoccupation with things to do; mental proliferation/lost in mind; bad memories; ānāpānasati; 5 khandā

How are we using our minds? Where do our thought incline? The Buddha's teachings focus on the practical application of intention and the power of thought, rather than ritual, as the potent force behind action. Working with thought, we see how habits and tendencies develop and form patterns known as kamma (karma). We must be honest with ourselves and see any conceit, agitation, anger, greed, or restlessness that might be lurking as tendencies of mind. We can learn to use our thought skillfully, and guard the mind with diligent mindfulness. Wholesome and unwholesome thoughts are explored. There is nothing to fear from wholesome thoughts such as intentions toward renunciation, letting go, loving kindness, compassion, and generosity, and yet a concentrated mind will bring deeper rest. The path of liberation and awakening includes the development of morality and virtue, and also calmness, concentration, and wisdom.

Restlessness and Worry: what lies at the heart of this anxious hinderance. We'll explore how this classical hinderance destabilizes us and how to reclaim steadiness in our heart and mind. I'll introduce this theme in our guided meditation too so there will be an experiential component to the exploration. It should be a grounding and enjoyable evening.

In Hebrew

Shaila Catherine discusses the importance of developing mindfulness of emotions and mental states. Human beings have the capacity to experience a wide range of emotions—they may be subtle or intense, unwholesome or wholesome. Working with emotions requires energy and courage to be willing to face the raw fact that this mental state is present. We can become aware of, and work skillfully with, any emotional state including anger, hate, gratitude, fear, sadness, calmness, insecurity, contentment, grief, tranquility, lust, compassion, loneliness, jealousy, envy, restlessness, peacefulness, faith, love. Emotions are changing mental states that arise in conjunction with every perception. When we are mindful of emotions we drop the conceptual narrative of the story line and investigate how the mind operates. What conditions nourish each mental state, and what conditions cause them to end? How do these mental states affect the clarity of our perception? We can observe the dynamic interaction of emotions and the body, and learn to work with emotions in conjunction with their somatic manifestations. We might gather ideas for investigation by reviewing the detailed Abhidhamma categories of mental states and the factors that constitute each state, or we might simply observe the arising and ceasing of mental states in activity and our meditation.

This 25-minute guided meditation by Shaila Catherine explores ways of recognizing and working with the five classic hindrances that arise in meditation: sensual desire, anger, sloth and torpor, restlessness, and doubt. We observe how hindrances arise, and learn how to respond wisely to them.

This seven-week course examines the Buddha’s teachings on the five hindrances that undermine the clarity and stability of mind. These afflictive states are often regular visitors for meditators. With practice, sense desire, aversion, dullness, restlessness, and doubt can be more quickly recognized with a non-judging awareness in a way that neutralizes their disturbing and obscuring effect on the mind. Developing these skills goes to the heart of calming the mind and living in a skillful and compassionate way Here are some study resources that you can use: -Gil Fronsdal’s new book, Unhindered: A Mindful Path Through the Five Hindrances, is now available. Of course, you can order a copy through Amazon. But you could support one of our local independent book stores. I have asked Moon Palace Books at 3260 Minnehaha Ave, Minneapolis (612) 454-0455 to order some copies for us. It might take them several days to have them in stock. I'll send an email when they are in. Gil's book provides a detailed discussion of each of the five hindrances. The book also provides instruction on how to turn the light of mindfulness directly on the hindrances so to transform them from obstructions to steps along the path of freedom. Overcoming the hindrances reveals the beauty of our hearts and the wisdom of a clear mind.

PLEASE NOTE: This series of talks is intended for experienced practitioners who have already developed some understanding of and working familiarity with practices of emptiness, samatha, metta, the emotional/energy body, and the imaginal, as well as basic mindfulness practice. In particular, it is strongly recommended that before approaching this set you study and work with the material from the following talks and series: The Theatre of Selves (Parts 1 - 3); Approaching the Dharma, Part 1 (Unbinding the World), and Part 2 (Liberating Ways of Looking); the three-part series Questioning Awakening, Buddhism Beyond Modernism, In Praise of Restlessness; Image, Mythos, Dharma (Parts 1 - 3); An Ecology of Love (Parts 1 - 4); The Path of the Imaginal (Longer Course); and Re-enchanting the Cosmos: The Poetry of Perception. Integrating that previous material and also taking the talks in this new set in their intended order will, for most, support a better and fuller understanding of the teachings from this course.