The Four Focuses of Mindfulness - Principles (part 4/4)

0:00 Happy New Year from my side as well. Very nice to see you all. And I still have kind of a carryover from the last year. And because I do have that, I looked at a topic. I looked at the four focuses of mindfulness. And I wanted to do the fourth one, which we haven't discussed yet. But it also reminded me of just the whole carryover idea. Report an error in the passage at 0:00 Highlight the passage at 0:00

0:28 How important it actually is. So, whatever we've done in the last year, and especially around Christmas time, that's always the kind of month for me in December where I remember all the good things, I remember what has happened during the year, I kind of cultivate gratitude, and then hopefully I can use that to carry over into the new year. Report an error in the passage at 0:28 Highlight the passage at 0:28

0:54 Because sometimes this idea of the 1st of January is all about, you know, we have to improve ourselves and we have to let go of all the bad stuff and no, no, no, don't do that. And we have New Year's resolutions and all those kind of things. So sometimes we have to be a bit careful with these things. So it's much easier to piggyback on something which is already there and then use that energy and then build it up. Report an error in the passage at 0:54 Highlight the passage at 0:54

1:23 Rather than trying to, you know, achieve something which might be kind of like a high bar. And that's actually, that reminds me now as well. That was what someone described to our teacher Ajahn Brahm. You know, we sometimes have interviews when people come for meditation retreats. And the person was saying, you know, my goal is kind of up here. Report an error in the passage at 1:23 Highlight the passage at 1:23

1:47 But I'm down there. And it feels really bad. So what you want to do is try to bring these things together to get them closer and closer and closer and that's what you do from the bottom you build up so you meet whatever is already there you appreciate what is already there and then you use that energy that motivation to kind of bring that up. Report an error in the passage at 1:47 Highlight the passage at 1:47

2:16 To meet something rather than just kind of looking up and going like, oh, this is so far away. So that was the kind of carryover. And also what we do in the monastery is when people come and bring food or just, you know, come to the monastery to be with us and to be with the community, they usually ask for containers, little containers, which we use to share merits. Report an error in the passage at 2:16 Highlight the passage at 2:16

2:43 So what the goodness we do, we don't just remember it for ourselves, we actually remember it and then let it overflow and let it be shared with other people as well. So they have their vessel and they have a little kind of other vessel like a little bottle or something and then they pour the water into the vessel and that symbolizes the good deeds that they have cultivated, that they have done and they put it in that vessel and then sometimes There is even two vessels, a small one and a big one, and this small one starts to overflow. And that reminded me of this kind of overflow and carryover as well. Report an error in the passage at 2:43 Highlight the passage at 2:43

3:22 And we have, I think, about eight. But because we had so many people at the monastery, we didn't have enough vessels. So one of the ladies were asking, oh, where are the sharing merit vessels? And I said, well, they're usually up on the shelf there, but now they're all gone. But I looked in our shed and we had some that we don't have out, that are not as clean as the ones that we have, but there were more. So I gave it to her and she was very happy. Report an error in the passage at 3:22 Highlight the passage at 3:22

3:49 And then after, you know, the monks give the blessing usually after the meal, then the tradition is that they take the vessel with the water and go outside and pour the water on a plant. So we were actually watching her as we were starting our meal inside the monastery through the window, seeing that she's going up. Report an error in the passage at 3:49 Highlight the passage at 3:49

4:08 I just felt I was so happy that I could give her that opportunity to find that vessel and to do that ritual. I know that it's just a ritual, but some rituals can be really important because they have a significance and they inspire us and they kind of give us a picture of something that otherwise just would be a bit dry, basically. Report an error in the passage at 4:08 Highlight the passage at 4:08

4:32 Okay, so that's kind of the start for the new year. But let's get back to the four focuses of mindfulness. And today we are looking at the focus of mindfulness which is called in Pāli dhamma. And it's one of those really kind of deep ones and sometimes a bit difficult ones. But what I'm trying to do in these four sessions here is just to give an overview and to give an introduction. Report an error in the passage at 4:32 Highlight the passage at 4:32

5:01 So we're not going to go into really complicated stuff. But it could be translated as principles. So there are certain principles. There are certain laws. Nature is a certain way. And if we understand reality, if we understand truth, then we can adapt to the truth, be in tune with the truth, flow with the truth, tune into the truth, basically. Report an error in the passage at 5:01 Highlight the passage at 5:01

5:31 And so that's what that is about. So I have a few notes. Let's see. So it's also about the causation and the deeper understanding of the underlying mechanics and natural laws of things. So that's what we call the dharma. The dharma in Buddhism is sometimes also referred to as the teaching. The teaching, the truth, the law, nature, whatever you want to call it. Report an error in the passage at 5:31 Highlight the passage at 5:31

5:57 So the other principles we already looked at, They really tie into this very nicely. So we understand the underlying mechanics of our physicality, of our bodies, basically. We understand the mechanics of our minds, of the intentions we have, of the thoughts that are happening in our minds as well. And then we have various experiences. Report an error in the passage at 5:57 Highlight the passage at 5:57

6:24 And in Buddhism we talk about three types of experiences. We talk about the pleasant ones, the unpleasant ones, and the neutral ones. And the important thing is that we understand when they arise, there is a conditioned response. And when you understand that mechanism, then we can actually influence it in a good way. Report an error in the passage at 6:24 Highlight the passage at 6:24

6:47 Right, but now there is a problem. And there is not just a problem, there is one very big problem. And that is that if we have a mind that is deluded, that has a lot of wanting or a lot of greed in it, or that is upset and angry or has aversion in it, then that mind can't actually see and understand delusion, understand greed. Report an error in the passage at 6:47 Highlight the passage at 6:47

7:21 Understand anger, because that's what the mind itself is like. So it's almost like a catch-22. So how do we make sure that we, even though those states do arise, we can get some insight into these states, and we can develop some wisdom. That's actually what we are after. So what is mentioned in the scriptures very often is this one sentence that is very striking, Report an error in the passage at 7:21 Highlight the passage at 7:21

7:51 Kind of binds us to this existence, but also binds us to all these habit patterns that keep repeating. And it goes like this. Blinded by delusion and addicted by wanting. And when we talk about wanting, we always talk about not wanting as well. That's kind of the same side. Sorry, that's two sides of the same coin. That's how you say it. So, what often happens, I brought some lunic cartoons. Report an error in the passage at 7:51 Highlight the passage at 7:51

8:21 With the first two, and I have one as well here for this one today. Again, it's probably a little bit small, but I will describe it to you, and you can have a look at it afterwards. So there is two signs, and there is a rather kind of despondent, sad-looking man looking at those signs. And the first one on your left here says... Report an error in the passage at 8:21 Highlight the passage at 8:21

8:48 The way life is supposed to be and it's all written neatly and it looks nice and then there is this other sign and it's very hard to read it actually because it says the with the e the wrong way around and then wa and then the y went down on the next line and then things are crossed over life is misspelled and then actually is okay actually but then no the y is missing And the I is is missing as well. It has fallen off the sign and dropped to the ground. So now that's kind of what I talked about before, isn't it? Report an error in the passage at 8:48 Highlight the passage at 8:48

9:29 This kind of expectation of how life should be and how it actually is. And the question is how do we relate to this? And what I mentioned before with the problem of having delusion is one of those delusions is also That we are in denial. That we don't actually want to see what is not working out, what is sub-ideal. Report an error in the passage at 9:29 Highlight the passage at 9:29

9:56 But the problem is if we don't look at the things, if we don't understand the things, then we can't solve the problem. And I don't encourage you to be feeling like this gentleman here. So you don't have to be sad about this. Sometimes people misunderstand. They think, oh, you know, Buddhism is talking about suffering and it's all so negative. But if we don't know what the problem is, if we look away, if we are afraid, we can't solve the problem, can't we? Report an error in the passage at 9:56 Highlight the passage at 9:56

10:28 So we first have to look and that's how we can make sure that we don't reject, that we go into acceptance and that we learn how to wisely respond. So now, because, as I said, deluded mind can't see its own delusion, so how do we go about this? So what Buddhism teaches us, and what many other traditions would probably teach us as well, is that we need to do this gradually, step by step. Report an error in the passage at 10:28 Highlight the passage at 10:28

10:59 That we expose ourselves to wisdom, expose ourselves to some wise people, hear some things that might inspire us, and then that will... influence and condition our minds and will condition our hearts. And what that does, the words that I like, that are often used in the teachings as well, they are tamed. Report an error in the passage at 10:59 Highlight the passage at 10:59

11:22 So the mind and the heart is tamed, like a wild animal, like an animal that hasn't been domesticated. In that simile, I'm not saying that this is the best thing to go about thinking, but it's a good simile. So it's a wild animal, it has the, you know... The rule of the jungles, it behaves like an animal behaves. And if it comes into another environment, it has to be tamed. It has to be trained. Report an error in the passage at 11:22 Highlight the passage at 11:22

11:48 And then what happens is we purify the mind, we purify the heart with this training and with this taming, with this settling. And then as that happens, then clarity arises. And then we have some perspective. Then we can look back and say, whoa. I was angry. Wow, I was tense. But when we are in that kind of tension, we are so driven by it that it's really hard to step out of it and to understand it at that time. Report an error in the passage at 11:48 Highlight the passage at 11:48

12:22 So then we have enough understanding and enough clarity to see a couple of things. We see when things are present and we see when things are absent. If we are right in it, that's not possible. And then we can also get an understanding into the mechanics. So we get an understanding in how things arise, how they maintain themselves and how they pass away. Report an error in the passage at 12:22 Highlight the passage at 12:22

12:48 And also how they originate. What is the reason? What is the source? How do they come to be? What feeds them? What is the fuel? And then when that fuel is not there, they can't maintain their energy. It's just natural, it's just normal that they run out of energy and that they will slowly, slowly fade away and then eventually subside. Report an error in the passage at 12:48 Highlight the passage at 12:48

13:13 So we see the origin and then we see that they can actually cease. Usually temporarily, they will come back, but that's what happens in meditation as well. Hopefully through this period of time that we're here together. There is a settling of the mind. There is a calming of the mind. There is a clarity that arises. And then you can reflect back and understand what has happened. Report an error in the passage at 13:13 Highlight the passage at 13:13

13:36 Right, so I have a couple of similes to try and explain this to you. So when you come into a busy restaurant or when you come to, I don't know, the Sydney Harbour at five to midnight, just before the fireworks. Report an error in the passage at 13:36 Highlight the passage at 13:36

13:56 There is a lot of music and sounds and booming and cracking and whatever. And if you have a good friend in that audience there, somewhere, and they actually want to talk to you, you can't hear them. Even though they have, maybe they're trying to project their voice like myself to talk over the air conditioner now. But if there's too much going on, you can't actually separate it out. Report an error in the passage at 13:56 Highlight the passage at 13:56

14:24 And that's what is happening. If there's too many defilements or too many activities or too much energy in the mind, then you can't focus, then you can't distinguish, then you can't have discernment, really. And the other thing that I sometimes use for retreats is, do you know the book, Where is Wally? Or Where is Waldo? Report an error in the passage at 14:24 Highlight the passage at 14:24

14:47 Right, so it's really hard to find Waldo. Because they make it difficult. There are so many people, so many activities. Other people are wearing the same clothes that he does, but they're not actually Waldo. So there's a lot of deception happening as well. So that's what happens when the mind is really busy. And that's very often what happens when we come into this room from what has been happening out there. Report an error in the passage at 14:47 Highlight the passage at 14:47

15:12 And now our job is to let those things die down quite naturally by themselves. Disperse themselves. And then what happens is, I first wanted to print it, but I think you can all imagine it. Someone on the internet had the bright idea to make a Zen version of Waldo or Wally. And that is basically a bear picture with a couple of rocks and like a little bridge or something, like a Zen garden, which is usually not a lot of activity and plants. Report an error in the passage at 15:12 Highlight the passage at 15:12

15:45 And then right there is Waldo sitting. So it's really easy to find him. And that's actually what happens when the defilements have died down. When the fuel which is fueling those mind states, delusion, greed, anger, confusion, then we see clearly. Right. And then we have like the muddy cup of water that has settled. There is clarity now. Report an error in the passage at 15:45 Highlight the passage at 15:45

16:18 And then we can understand. But if that's not the case, we can't understand. And one simile that they use in Thailand a lot to describe how insight happens, how understanding arises, is the simile of the leaves. So they do walking meditation outside, outside their huts. And because they're in the jungles, and because it's not Australia, Because the plants are growing all the time and dying all the time, there is leaves coming down all the time. So you basically have to sweep all the time. And it's usually a path, a sandy path. Report an error in the passage at 16:18 Highlight the passage at 16:18

16:55 And what they do is they have to sweep that many times a day. And then it's cleared and they can walk. And that's kind of our job as well. Copyright © 2020 Mooji Media Ltd. All Rights Reserved. No part of this recording may be reproduced without Mooji Media Ltd.'s express consent. zoom into it zoom and close we can even crouch down but now if we haven't swept there is I don't know thousands of leaves in the forest and there is a lot of them falling and we don't even know we can't focus on one when it's falling and then once it's fallen if we try and go and see where it is we can't find it there's so many leaves so these are all similes to kind of describe how this process can only happen When there is a reduction of all the busyness that is otherwise there. And now the deepest version of this is the simile that Ajahn Brahm usually talks about. Report an error in the passage at 16:55 Highlight the passage at 16:55

18:16 That is the simile of the tadpole. And the tadpole and the frog. So when there is two tadpoles in the pond and they have heard about this interesting teaching about water. but they don't quite know what water really is because they're swimming in it all the time isn't it and they might say yeah I heard you know there was a wise voice But once it grows legs. Report an error in the passage at 18:16 Highlight the passage at 18:16

19:00 And that is what happens with deep insights. insights when something has ceased and actually dropped away completely and we have perspective and we go like oh this is how it's like and then we also understand why was I running around so much before why was I doing all And that's how those deeper insights can happen. Another way to look at this is in terms of The Buddha likes his lists, so please bear with me. The five hindrances and the seven enlightenment factors. I'm not going to go into them in detail, but just give you a little bit of an overview. Report an error in the passage at 19:00 Highlight the passage at 19:00

20:07 Because it's a nice way to understand. So, the five hindrances, if you have come to other classes here, Ajahn J.R. is actually going through them one by one, and they're also recorded and you can listen to the recordings. They are basically what fuels the defilements, what fuels delusion. So when these things are there, that's the food, that's the nutriment for those things that make the water muddy, that make everything confusing, that create a big hoo-ha where we can't hear, where we can't understand. Report an error in the passage at 20:07 Highlight the passage at 20:07

20:39 The seven enlightenment factors are the opposite. They are the fuel and they are the nutriment for... Mindfulness, they're the nutriment for wisdom, they're nutriment for clarity to arise. So just as a little reminder, I'll go through them soon, but once we understand that there are certain things that need to be avoided and overcome, that's the five hindrances, and we need to understand there are some things that have to be cultivated and that have to be grown and then maintained. Report an error in the passage at 20:39 Highlight the passage at 20:39

21:15 That's the seven enlightenment factors. So let's just go through them quickly because I talked about them a little bit already. Wanting, not wanting, aversion. That's the first two. Ill will, sometimes it's cold as well. Then dullness and drowsiness. I think that's what Ajahn Jayar talked about just last time. Report an error in the passage at 21:15 Highlight the passage at 21:15

21:37 And the next ones that are coming are restlessness, too much energy, and remorse. When we've done something and we don't really feel... Nice about it and we have this unsettledness that will agitate the mind and then doubt, confusion is another one where we're asking questions all the time and it just doesn't stop and it drives us crazy. Report an error in the passage at 21:37 Highlight the passage at 21:37

22:01 Then we can't actually see and understand. Wisdom arises and we watch and we learn, we gather the data and we understand. So what we do with the five hindrances is we know when they're present, We know when they're absent. We understand that they are obstructive and how they come about. And then we understand how we let go of them. Report an error in the passage at 22:01 Highlight the passage at 22:01

22:28 And then, as I said, with the simile of the tadpole, where we actually completely abandon them. That's the kind of steps. But again, don't worry about it. This is just a summary. And now the enlightenment factors. Probably next time I come, I will talk about them in detail because it's a really nice cascade cascade of beautiful Beautiful, wholesome, energetic mind states. And once we've done the right thing, mindfulness arises, presence arises, clarity arises. Report an error in the passage at 22:28 Highlight the passage at 22:28

22:59 And then that can be focused on something. And then we can explore things in much more depth. We can understand the dharma, we can understand the truth. But only if we are at that point with the mind. And then that will release energy. Energy will lead to joy. And then that joy makes it possible for tranquility to arise. Report an error in the passage at 22:59 Highlight the passage at 22:59

23:27 I think I spoke about this last time. But it wasn't the last year, so I can say it now. If we are not joyful, if we are not happy, it's very difficult to settle the mind. It's very difficult to settle the body. So it's a prerequisite. Report an error in the passage at 23:27 Highlight the passage at 23:27

23:49 do and these ones are very deep states of this where it just cascades one into the other quite naturally and then from joy as i said tranquility and then the tranquility goes even deeper into stillness and then equanimity a balance an evenness of mind a non-partiality so then the The defilements are so far away that they don't mess with us, basically. And that's when we can really see clearly. Report an error in the passage at 23:49 Highlight the passage at 23:49

24:23 And the same thing there. We know if these things are present. We know when they're absent. In degrees, in the beginning, not completely. And then, instead of trying to get rid of them, letting go of them, we want to make sure how they come about and then how we can bring them to fulfillment. And develop them really strongly. Okay, so maybe a few more couple of similes so it kind of makes sense for your everyday life before we do the meditation together. Report an error in the passage at 24:23 Highlight the passage at 24:23

24:57 It's like when you want to go somewhere, you usually prepare yourself a little bit. You check the weather app. These days you check what's happening with the fires. So you can respond, so you are prepared. And we do the same thing. We can check in with our bodies. We can check in with our mind. We can check in with our mind states. And once we do that, we are in the know. And these helpful websites that we sometimes probably don't read enough give you so many pointers. Report an error in the passage at 24:57 Highlight the passage at 24:57

25:32 And if you want to go on a trip and you check the weather, of course, if it's sunny, you'll bring the sunscreen. And your hat and your glasses. And if it's rainy, you bring your rain gear. So you respond to the circumstances, to those natural conditions. So you make sure you're not in denial and go like, oh yeah, I don't believe these maps or yeah, it's not going to happen to me or yeah, I'm going to be fine, she'll be right, you know, the kind of Australian way. Report an error in the passage at 25:32 Highlight the passage at 25:32

26:04 She'll be right is a good attitude in some respects, but a little bit of preparation doesn't hurt. She'll be right even if she has or he has the things in his bag and doesn't need them. But then they're there if that arises. So you want to have the tools. And then the other beautiful thing that Ajahn Brahm has introduced and that I would like to use for the meditation now to give us a little bit of guidance. Report an error in the passage at 26:04 Highlight the passage at 26:04

26:32 Because what you hear here now are words. I hope they make sense to you. But when you're sitting and meditating, they can help as pointers. But we have to actually do it, isn't it? We have to actually feel it. And that's how practice develops and that's how practice flourishes and how practice works. Report an error in the passage at 26:32 Highlight the passage at 26:32

26:58 So you have to check in. You have to feel with your own stuff that is going on. I can't tell you, even if I could read your minds, I don't know if that would be so helpful, you know. You have to feel into the practice. And that's where Ajahn Brahm kind of created this thing he calls the peace-o-meter. And peace is a wonderful word, because peace is basically what arises at the end of this whole cascade. Report an error in the passage at 26:58 Highlight the passage at 26:58

27:34 When we are settling things down, when we're calming things down, that's what arises. And when we can start to be more in tune and more receptive of that peace, then we know if we're walking in the right direction or not. So he kind of says it's like a dial in your car where you know what the speed is you're doing. Report an error in the passage at 27:34 Highlight the passage at 27:34

28:00 And so with the peace-o-meter you can go, say, from zero to ten. And zero is like, you know, completely off your head, crazy. Report an error in the passage at 28:00 Highlight the passage at 28:00

28:13 And ten is just absolutely peaceful and still and, you know, blissed out in a beautiful way. Energetic but still and poised. And then you can kind of gauge where you are. And feel your way. Is the needle going down? Or is the needle going up? But maybe I actually put it the wrong way around. Ten is probably the agitation. That makes more sense. You're revved up and there's lots of energy. And zero is just this settledness and this peace and this stillness. Report an error in the passage at 28:13 Highlight the passage at 28:13

28:49 So let's see if we can explore that together in the meditation. Okay. Wonderful. Report an error in the passage at 28:49 Highlight the passage at 28:49

28:58 Do we want to switch off the lights? Is it going to help? I don't know. Thank you very much. Okay, there's the switch. Great. Okay, so make yourselves comfortable. Aha, yes. Is everyone comfortable? Yeah? Good. And Report an error in the passage at 28:58 Highlight the passage at 28:58

29:29 let's see if we can actually peek into our bodies, into our minds. into the reactions that arise like have a little window into our inner world and Report an error in the passage at 29:29 Highlight the passage at 29:29

29:54 that's what contemplation what a contemplative reflective lifestyle or practice that's what it is actually like so I invite you to close your eyes if Report an error in the passage at 29:54 Highlight the passage at 29:54

30:18 you haven't already done so In a way that feels comfortable and safe. If Report an error in the passage at 30:18 Highlight the passage at 30:18

30:31 at any time you need to peek, that's fine. You can open your eyes, let in a little bit of light that is still out there. If you're maybe a little bit sleepy as well. And then as you feel and connect to your body and to your mind, then you can adjust. And that's what I'm actually doing now because I'm in touch. Report an error in the passage at 30:31 Highlight the passage at 30:31

31:00 And I care. for the body's and the mind's well-being, of course I adjust, of course I adapt. Meditation is not about pushing, denying, forcing. It's about understanding and then working with, cooperating. So Report an error in the passage at 31:00 Highlight the passage at 31:00

31:42 you adjust your bodily posture. Report an error in the passage at 31:42 Highlight the passage at 31:42

31:49 You might adjust your clothing if it's tight somewhere. You Report an error in the passage at 31:49 Highlight the passage at 31:49

32:01 might adjust your breathing to Report an error in the passage at 32:01 Highlight the passage at 32:01

32:09 a more kind of attentive, Report an error in the passage at 32:09 Highlight the passage at 32:09

32:15 serene, peaceful way of being. Feel Report an error in the passage at 32:15 Highlight the passage at 32:15

32:29 into your muscles, into Report an error in the passage at 32:29 Highlight the passage at 32:29

32:41 the tendons, into Report an error in the passage at 32:41 Highlight the passage at 32:41

32:48 the joints, right Report an error in the passage at 32:48 Highlight the passage at 32:48

32:55 down to the bones. And Report an error in the passage at 32:55 Highlight the passage at 32:55

33:03 as it's time for meditation, Report an error in the passage at 33:03 Highlight the passage at 33:03

33:09 It's time for those things to rest, to Report an error in the passage at 33:09 Highlight the passage at 33:09

33:17 relax. Yes, Report an error in the passage at 33:17 Highlight the passage at 33:17

33:39 the bones, they're giving us some sort of stability, but Report an error in the passage at 33:39 Highlight the passage at 33:39

33:49 because we are not active right now, we can allow the ground, the chair, cushion, you Report an error in the passage at 33:49 Highlight the passage at 33:49

34:06 have back part of a chair as well to be that support for Report an error in the passage at 34:06 Highlight the passage at 34:06

34:21 you to rest on. To settle on. And Report an error in the passage at 34:21 Highlight the passage at 34:21

34:47 maybe at this stage we're not talking about peace as such, but we are talking about a certain relief, an unburdening, a Report an error in the passage at 34:47 Highlight the passage at 34:47

35:07 relaxation. That is an early form of peace. Report an error in the passage at 35:07 Highlight the passage at 35:07

35:21 Surrender to that. Give Report an error in the passage at 35:21 Highlight the passage at 35:21

35:28 yourself to it so Report an error in the passage at 35:28 Highlight the passage at 35:28

35:35 that it can grow so Report an error in the passage at 35:35 Highlight the passage at 35:35

35:48 starting from the bottom from your feet allow Report an error in the passage at 35:48 Highlight the passage at 35:48

35:55 your feet to rest to Report an error in the passage at 35:55 Highlight the passage at 35:55

36:00 relax let Report an error in the passage at 36:00 Highlight the passage at 36:00

36:05 them be held and Report an error in the passage at 36:05 Highlight the passage at 36:05

36:19 the same with your lower part of your legs on the right and on the left let Report an error in the passage at 36:19 Highlight the passage at 36:19

36:33 them rest on your ankles and on your feet or let them rest on the floor on the mat and Report an error in the passage at 36:33 Highlight the passage at 36:33

36:52 if you have pets cats or dogs when they come to their favorite place they usually kind of wiggle around or maybe even encircle it a couple of times and then they kind of snug into position so that it's just right see Report an error in the passage at 36:52 Highlight the passage at 36:52

37:18 if you can allow your feet and the lower parts of your legs to do that to feel safe to feel secure Report an error in the passage at 37:18 Highlight the passage at 37:18

37:44 Allowing the peace to increase. And Report an error in the passage at 37:44 Highlight the passage at 37:44

37:57 then allow your knees to Report an error in the passage at 37:57 Highlight the passage at 37:57

38:04 be encircled by the tendons, the skin, but not with tension, but with softness. Let Report an error in the passage at 38:04 Highlight the passage at 38:04

38:23 them sink into it. Let them be carried. Report an error in the passage at 38:23 Highlight the passage at 38:23

38:39 Making sure that there is a balance between the hard part and the soft part. that they have their place, that they have their space. Report an error in the passage at 38:39 Highlight the passage at 38:39

39:16 And then we go to our thighs Report an error in the passage at 39:16 Highlight the passage at 39:16

39:24 Let Report an error in the passage at 39:24 Highlight the passage at 39:24

39:28 them be Report an error in the passage at 39:28 Highlight the passage at 39:28

39:37 supported. Report an error in the passage at 39:37 Highlight the passage at 39:37

39:45 Let Report an error in the passage at 39:45 Highlight the passage at 39:45

39:50 them relax. And Report an error in the passage at 39:50 Highlight the passage at 39:50

40:08 as the relaxation grows, you start to understand how tense you actually were. If you're in it, you often don't know it. Report an error in the passage at 40:08 Highlight the passage at 40:08

40:33 And then we go to our bottom, to our hips, the Report an error in the passage at 40:33 Highlight the passage at 40:33

40:41 whole pelvic area. And Report an error in the passage at 40:41 Highlight the passage at 40:41

40:48 as I'm talking about it and feeling into it, I actually feel it loosening. I feel it opening up. I Report an error in the passage at 40:48 Highlight the passage at 40:48

41:04 feel it inclining and moving towards more peace, more Report an error in the passage at 41:04 Highlight the passage at 41:04

41:14 ease, Report an error in the passage at 41:14 Highlight the passage at 41:14

41:23 surrendering to Report an error in the passage at 41:23 Highlight the passage at 41:23

41:31 the support. Report an error in the passage at 41:31 Highlight the passage at 41:31

41:49 And then we can move upwards into the belly, all Report an error in the passage at 41:49 Highlight the passage at 41:49

41:59 the different organs that are there and Report an error in the passage at 41:59 Highlight the passage at 41:59

42:06 make sure that they can do the resting and the digesting, that they can process what needs to be processed, that they have all the resources that they need. It's Report an error in the passage at 42:06 Highlight the passage at 42:06

42:30 just like with the mind. Report an error in the passage at 42:30 Highlight the passage at 42:30

42:34 If the mind doesn't rest and digest, we don't understand what's going on. We can't get the nutrients, the wisdom, the pearls of understanding out of what is happening. Report an error in the passage at 42:34 Highlight the passage at 42:34

42:55 It's the same thing that's happening, but we just can't absorb. We can't process. So allow the body to do what it needs to do in order to move towards more settling. Report an error in the passage at 42:55 Highlight the passage at 42:55

43:17 More rejuvenating, more energy and joy. Peace and joy. They kind of dance around each other. A Report an error in the passage at 43:17 Highlight the passage at 43:17

43:38 bit of joy brings a bit of peace. A bit of peace brings release and joy. Report an error in the passage at 43:38 Highlight the passage at 43:38

43:59 Feeling the lower part of the back, the Report an error in the passage at 43:59 Highlight the passage at 43:59

44:07 organs that are back there, kidneys. Report an error in the passage at 44:07 Highlight the passage at 44:07

44:22 And we can also feel the spine and Report an error in the passage at 44:22 Highlight the passage at 44:22

44:48 just like the air con faded out and disappeared. That's what's happening in our bodies as well. Things start to fade and then eventually they drop away. Report an error in the passage at 44:48 Highlight the passage at 44:48

45:08 Tension fades and Report an error in the passage at 45:08 Highlight the passage at 45:08

45:20 moves into relaxation and ease. And Report an error in the passage at 45:20 Highlight the passage at 45:20

45:30 then we are about the middle of our bodies now. At the front, The side, the back, moving towards the chest, upper Report an error in the passage at 45:30 Highlight the passage at 45:30

45:48 back, Report an error in the passage at 45:48 Highlight the passage at 45:48

45:53 and feel free to make little adjustments as you go. Whatever Report an error in the passage at 45:53 Highlight the passage at 45:53

46:07 moves closer to peace, Report an error in the passage at 46:07 Highlight the passage at 46:07

46:18 relaxation and ease. Moving Report an error in the passage at 46:18 Highlight the passage at 46:18

46:29 up to the shoulders, shoulder Report an error in the passage at 46:29 Highlight the passage at 46:29

46:38 blades, the Report an error in the passage at 46:38 Highlight the passage at 46:38

46:44 joints of the arms, Report an error in the passage at 46:44 Highlight the passage at 46:44

46:53 collarbones, Report an error in the passage at 46:53 Highlight the passage at 46:53

47:04 Everything there to gently sway with the natural breath. And Report an error in the passage at 47:04 Highlight the passage at 47:04

47:25 then we can move down our arms. And as we connect to them, we can ask ourselves, are they in the right spot? Are they comfortable? Are they at ease? If yes, great. Report an error in the passage at 47:25 Highlight the passage at 47:25

47:48 If no, please feel free to adjust. Report an error in the passage at 47:48 Highlight the passage at 47:48

48:04 Like that cat or dog. Finding just the right way to Report an error in the passage at 48:04 Highlight the passage at 48:04

48:15 settle, to Report an error in the passage at 48:15 Highlight the passage at 48:15

48:20 sink into your lap or Report an error in the passage at 48:20 Highlight the passage at 48:20

48:31 rest on your thighs, into Report an error in the passage at 48:31 Highlight the passage at 48:31

48:45 your elbows, into Report an error in the passage at 48:45 Highlight the passage at 48:45

48:59 the wrists, and Report an error in the passage at 48:59 Highlight the passage at 48:59

49:07 finally your hands, the Report an error in the passage at 49:07 Highlight the passage at 49:07

49:26 palms, the backs, the fingers. But Report an error in the passage at 49:26 Highlight the passage at 49:26

49:38 maybe all you can feel is just a nice warm fuzz, which Report an error in the passage at 49:38 Highlight the passage at 49:38

49:47 is fine. Whatever Report an error in the passage at 49:47 Highlight the passage at 49:47

49:54 is conducive to peace. Report an error in the passage at 49:54 Highlight the passage at 49:54

50:11 to settling and Report an error in the passage at 50:11 Highlight the passage at 50:11

50:20 then you can allow your neck and your head to balance on top of your shoulders the Report an error in the passage at 50:20 Highlight the passage at 50:20

50:36 extension of your spine maybe Report an error in the passage at 50:36 Highlight the passage at 50:36

50:47 you want to stretch it a little bit tucking in your chin and Report an error in the passage at 50:47 Highlight the passage at 50:47

50:59 allowing it to be at rest and Report an error in the passage at 50:59 Highlight the passage at 50:59

51:30 then connecting to your skull to your head Report an error in the passage at 51:30 Highlight the passage at 51:30

51:40 To the hair, to the skin, feel it, Report an error in the passage at 51:40 Highlight the passage at 51:40

51:52 loosen it, relax it, soften it. Report an error in the passage at 51:52 Highlight the passage at 51:52

52:06 Softening the brow, the forehead, the eyes, Report an error in the passage at 52:06 Highlight the passage at 52:06

52:22 relaxing the nose, the cheeks, the mouth and Report an error in the passage at 52:22 Highlight the passage at 52:22

52:34 jaw, the Report an error in the passage at 52:34 Highlight the passage at 52:34

52:40 tongue and the throat. Then Report an error in the passage at 52:40 Highlight the passage at 52:40

53:07 allow the peace that has arisen. That has rippled out into the body to also ripple out into the mind, Report an error in the passage at 53:07 Highlight the passage at 53:07

53:23 stilling the thoughts, Report an error in the passage at 53:23 Highlight the passage at 53:23

53:30 settling the movement, Report an error in the passage at 53:30 Highlight the passage at 53:30

· · · silence, 1 minute

54:32 surrendering to peace and Report an error in the passage at 54:32 Highlight the passage at 54:32

54:40 stillness. And Report an error in the passage at 54:40 Highlight the passage at 54:40

· · · silence, 1 minute

55:34 now is the perfect time to reflect, to Report an error in the passage at 55:34 Highlight the passage at 55:34

55:42 understand, to get some perspective on Report an error in the passage at 55:42 Highlight the passage at 55:42

55:54 how Peaceful and still the mind is compared to before. Report an error in the passage at 55:54 Highlight the passage at 55:54

56:10 Feeling, knowing, understanding that the friction has decreased. That the movement has slowed down. That Report an error in the passage at 56:10 Highlight the passage at 56:10

56:29 the tension has dropped. The Report an error in the passage at 56:29 Highlight the passage at 56:29

56:41 clarity, the ease and the peace have increased and grown. Then Report an error in the passage at 56:41 Highlight the passage at 56:41

57:01 we get an understanding how these things come about. Report an error in the passage at 57:01 Highlight the passage at 57:01

57:09 How the beautiful things things are cultivated. Report an error in the passage at 57:09 Highlight the passage at 57:09

57:17 And how do things that create friction and unease Report an error in the passage at 57:17 Highlight the passage at 57:17

57:33 I'll be Report an error in the passage at 57:33 Highlight the passage at 57:33

57:52 ringing the bell three times for you to have a bit of time to connect with your bodies, to inhabit them again, and to start moving outwards from Report an error in the passage at 57:52 Highlight the passage at 57:52

58:15 Looking in to looking out, but hopefully maintaining some of the peace, some of the clarity, some of the reflectiveness. Keeping Report an error in the passage at 58:15 Highlight the passage at 58:15

· · · silence, 1 minute

59:03 some of the peace. Because that's what we're all after, isn't it? But very often we try to get peace. And in the process, we actually become more agitated, more frustrated, more tense. Report an error in the passage at 59:03 Highlight the passage at 59:03

59:34 So, yeah, something to slowly, slowly get our heads and our hearts around and to learn. And Report an error in the passage at 59:34 Highlight the passage at 59:34

59:51 I hope that's one of the things we can offer here. Report an error in the passage at 59:51 Highlight the passage at 59:51

59:59 Is there any questions, comments? Report an error in the passage at 59:59 Highlight the passage at 59:59

1:00:05 Any experiences someone had they wish to share with the group, thank Report an error in the passage at 1:00:05 Highlight the passage at 1:00:05

1:00:19 you for coming along and have a good journey back home. Report an error in the passage at 1:00:19 Highlight the passage at 1:00:19

1:00:29 See you another time. Report an error in the passage at 1:00:29 Highlight the passage at 1:00:29