In mindfulness, body teaches us what mindfulness is. When we steadily incline towards sensitive simplicity and getting comfortable – and absorb that, the result is samadhi.

Dhammas are wave-like qualia rather than things. They are conditionally arisen. With dispassionate mindfulness they can subside. They need not define or belong to anyone.

Mindfulness of mind is the ability to hold the range of mind states in the field of mind so that dispassionate presence is realized. This ‘holding’ is not grasping any phenomenon as a real thing, more relating to it as a potential citta characteristic.

To respond to what arises is important – how to avoid blind reactions? Citta, core presence, can be accessed through mindfulness. When it is stable, a true response arises.

Deep/wise/careful attention opens holistic awareness. The response to any impression forms a ‘sign’. This guides mindfulness and samadhi.

The removal of these dynamic forms of ignorance is dependent on deep attention, mindfulness and comprehension, restraint and wisdom.

The energy of practice has to avoid the pitfalls of tanha (craving) but maintain chanda (motivation). Mindfulness and clear comprehension find what is suitable (sappaya).

A guided meditation exploring experience increasingly without a sense of self, through mindfulness of the five "aggregates" (khandhas or skandhas): form, feeling-tone, perception, thoughts and emotions (and other "mental formations), and consciousness.

Brief description of talk: Responses on embodiment, safety, right effort, mindfulness. Samadhi and wisdom.

Mindfulness plays a central role in the cultivation of the mind. The talk discusses the different functions of mindfulness.

First 16 minutes is guided meditation of mindfulness of emotions.

Mindfulness of thought.

The Satipaṭṭhāna Sutta (usually translated as the Foundations of Mindfulness) offers a complete description of the practice of mindfulness, beginning with the direct awareness of the breath and the body, progressing through mindfulness of vedana or feeling tone, to the more subtle object of the Third Foundation, mindfulness of mind states. The Fourth Foundation of Mindfulness represents the culmination of this series of practices, and can be seen as a direct pointing, again and again, to the possibility of freedom through direct awareness of where we get caught, and how to turn the mind towards liberation. This talk is an overview of the practices of the Fourth Foundation, which can be seen as both the last in the sequence of practices, and as a progression in itself. It also covers how the Fourth Foundation can be skillfully interwoven into our practice of the other foundations.

Bringing Awareness to emotions and Q & A.

The meditation instructions begin with an orientation to mindfulness and concentration practice.

This talk discusses what is meant by the "Enlightenment factor" investigation. How does one use mindfulness to "investigate"? How is this different from psychotherapy?

Shaila Catherine gave the second talk in the five-week series "Four Noble Truths." This talk explores the causes of suffering (in Pali dukkha), and explains how conditioned mental and sensory experiences are unsatisfactory and stressful. Craving causes suffering when our perceptions are accompanied by delight and lust. Practicing mindfulness reduces suffering, because when we are present we experience things as they actually are, and do not crave something different.

Mindfulness and compassionate action as they relate to our theme, "Reclaiming the Wisdom of the Mother of All Buddhas".