mindfulness of breathing with particular emphasis on becoming aware of pauses and beginnings

When I first entered the monasteries in Thailand and Burma, I was taught everything is anicca (impermanent), dukkha (unsatisfactory), and anatta (no-self). The reason these were repeated over and over again is because if you see these, you see with the eyes of wisdom. Because everything is changing, the more you cling and hold on, the more you suffer. To free ourselves, we need to quiet the mind through some mindfulness in meditation. Then, instead of identifying with the changing conditions, we learn to release them and turn toward consciousness itself, to rest in the knowing. My teacher Ajahn Chah called this pure awareness, "the original mind," or resting in "the one who knows." As the Jiddu Krishnamurti said, “It is the truth that liberates, and not your efforts to be free.” With practice, we discover the selflessness of experience; we shift identity. We can be in the midst of an experience, being upset or angry or caught by some problem, and then step back from it and rest in pure awareness. We let go; we release holding any thought or feeling as "I" or "mine." We release the whole sense of identification, and the conditioned world is just anicca (impermanent), dukkha (unsatisfactory), and anatta (empty of self) -- it has nothing to do with our true nature. We learn to trust pure awareness itself. This is one of the ways Ajahn Chah taught about liberation. Awakening is always here and now. Practicing this way, your life is transformed.

How the nothing of feelings becomes the something of objects and further exploration of the third and fourth foundations. Plus a guided meditation on the third foundation

These two ancient sutras fuse seamlessly together/explore how the body (form) becomes formless when we don't infuse the body with knowledge or remembrance

How something becomes nothing with the release of knowledge and remembrance.

After a brief review of last week's exploration of the relationship of Buddhist practice to Passover, Easter, and Ramadan, we explore a theme that is part of those holidays, and central to our practice--how we work with fear and anxiety. We look at the centrality of such practice, and the different types of fear, distinguishing the unskillful aspects (such as confusion, reactivity, and the continual repetition of negative narratives) from the at times skillful aspects (such as recognizing danger). We then suggest ways of bringing mindfulness to fear, as well as ways of understanding and responding to fear.

Fully established mindfulness that is aligned with the dharma allows the mind to become so still that an intuitive felt sense of awareness can arises that knows it knows awareness is like this...

From Harris Park. Meditation on mindfulness of the breath. Dhamma talk about Mahasi techniques e.g. noting, where to watch the breath, influence of Japan in early twentieth century Buddhism, Satipattana Sutta parts, Mahasi and the evolution of the stages of insight.