Pema Chödrön writes: "It's not impermanence per se, or even knowing we're going to die, that is the cause of our suffering, the Buddha taught. Rather, it's our resistance to the fundamental uncertainty of our situation. Our discomfort arises from all of our efforts to put ground under our feet, to realize our dream of constant okayness. When we resist change, it's called suffering. But when we can completely let go and not struggle against it, when we can embrace the groundlessness of our situation and relax into its dynamic quality, that's called enlightenment, or awakening to our true nature, to our fundamental goodness." Let's investigate the underlying feeling of insecurity to see how it can be used as a path to real freedom.

With a discussion of the perception of impermanence

Q1: Can you say more about the air and water elements. I am confused. 04:20 Q2 How can we observe our citta? I read there are 52 states of citta. Can you explain further? 10:43 Q3 I’m used to watching the breath as an object but with too many instructions I get distracted. What is your advice? 15:49 Q4 I’ve had pain for three years, back etc. It seems pain is teaching me about impermanence and uncontrolability. 25:55 Q5 You mentioned the sankhara get less as we cultivate wholesome deeds. What about wholesome sankhara? Can you expand please? 39:39 Q6 You said meditation can cause some people to go crazy. How do we prevent this? 42:06 Q7 Can you explain sati and sampajanna again please? 52:10 Q8 How to support a fortunate rebirth for my pet chicken?

Could we really love if we lived forever? There is no true love without suffering. This is revealed through our mortality and the impermanence of all conditioned things. We are not the body but its fragility reflects our true essence. Just as when a candle melts, the flame burns. Just as the sun arises out of the darkest night, so too, our awakening to truth is grounded in understanding the Buddha's Noble Truth of suffering. We witness how suffering begins, how it ends, and how to free ourselves from it. As the heart breaks open, we are waking up to the truth of what we are, nothing less than unconditional love. In the words of Victor Frankl, “To give light, we must endure burning.”

Radical reflection — returning to the root. Contemplation of impermanence as a potent key leading to dispassion, and the heart returning to its on unshakeable nature; mantra as mind-ground practice

Guided Meditation on the Five Elements and Impermanence

A talk on the truth of impermanence and mortality, arising and passing, and making the unwanted wanted.

A guided meditation through the entire sequence focusing on impermanence and fading away to support equanimity, non- reactive observation.

Questions are précised: 00:00 Q1 What do you mean by “re-wilding your mind”? 19:59 Q2 What’s the relation between pitti, sukka and chi. 25:05 Q3 Which comes first after sense contact, sannya (impression/ perception) or vedena (the feeling)? 28:00 Q4 Does the third sattipatana (the establishments of mindfulness) only include citta of mano / manus? 34:21 (LB) Q5 How to contemplate the “gunky” parts of the body – the organs that get diseased etc. 41:35 Q6 I have a sense of the experience of annica like a connection to dynamism. Impermanence has a very time bound quality to it. 42:31 Q7 How can one develop one’s yoniso manisakara to keep attention turned inwards?

We examine first the Buddha’s teachings about awakening, We see how he understands the process as involving two processes. We are mindful of and work through what gets in the way of touching our natural awakening—greed, hatred, and delusion (or the two forms of reactivity—grasping after the pleasant and pushing away the unpleasant, along with ignorance about the nature of impermanence, reactivity or Dukkha, and not-self). We also develop those qualities which both support and manifest awakening, qualities identified in the teaching of the Seven Factors of Awakening. We see further how the Buddha at times identified the nature of awakened awareness as “signless, boundless, all-luminous,” and trace similar accounts of awakened awareness in the Thai Forest tradition and Tibetan Dzogchen and Mahāmudrā. Then we ask the question about whether these wonderful teachings and associated practices are sufficient for awakening in the contemporary world. We point to how such teachings and practices are crucial but also need to be complemented by and integrated with a contemporary map of awakening, identifying forms of contemporary conditioning (and greed, hatred, and delusion) that are not found in the traditional account. Broadly speaking, we can identify two inter-related core areas—a first identifying more “psychological” conditioning, and more “social” conditioning (for example, around gender, race, sexual orientation, age, etc.). The talk is followed by discussion.

With a stable and unified mind we can turn to impermanence. This turning into our observing change in our vipassana practice leads us to see not only the temporality of everything but the interconnected and impersonal Nature of experience.

The three characteristics of anicca (impermanence), dukkha (unsatisfactoriness,) and anatta (not self) are discussed

Overview and guided meditation.