(Vallecitos Mountain Retreat Center) Use of one’s voice and of giving it to the sacred. Through merging one’s voice and giving into the communal field, citta can rise out of the isolation of personhood.
(Vallecitos Mountain Retreat Center) Find ground in the body as a gift, not worked for. This opens space around the body. Breathing is another given that flows through that, establishing rhythm = natural time.
(Vallecitos Mountain Retreat Center) Citta is awareness, heart and mind. It experiences involuntary and voluntary modes. In the involuntary is release, but the path to that is through intention, disengagement, and discernment.
(Padmasambhava Peace Institute) The conditions and support for continued cultivation and practice outside of the retreat setting can be met through kalyanamitta (spiritual friendship). This wise association reflects what is true, good and beautiful so citta can continue to come forth.
(Padmasambhava Peace Institute) As retreat comes to an end, the encouragement is to establish your home in citta by warding off the unskillful and setting boundaries.
(Padmasambhava Peace Institute) Access the natural state of citta, that of pure openness and awareness, before conceiving and the sense of self arises. Practice receiving pragmatic goodwill for oneself in this primary state.
(Padmasambhava Peace Institute) Samsara; The Realms; Broken Heart/Deep Grief; How to Be with Heavy Stuff; Painful Feelings; Identification with the Body; Precepts; Abuse; Sound of Silence; Equanimity
(Padmasambhava Peace Institute) How to reset and release common programs of sankhara through embodiment and brahmaviharas.
46 min
About Ajahn Sucitto's most recent Dharma talks (Gaia House)
From the publisher's feed
As a monk, I bring a strong commitment, along with the renunciate flavor, to the classic Buddhist teachings. I play with ideas, with humor and a current way of expressing the teachings, but I don't dilute them.
Sitting in a field of fifty to eighty people really starts my mind sparking. Since I don't prepare my talks ahead of time, I find myself listening to what I'm saying along with everyone else. This leaves a lot of room for the Dhamma to come up. Just having eighty people listening to me is enough to engage me, stimulate me, and create a nice flow of energy. The actual process of teaching evokes ideas that even I did not realize were being held somewhere in my mind.
Different teaching situations offer their own unique value. In retreat, you are able to build a cohesive and comprehensive body of the teachings. When people are not on retreat and come for one session, it opens a different window. They are more spontaneous and I'm given the chance to contact them in ways that are closer to their "daily-life mind." This brings up surprises and interesting opportunities for me to learn even more.
I'm continually struck by how important it is to establish a foundation of morality, commitment, and a sense of personal values for the Vipassana teachings to rest upon. Personal values have to be more than ideas. They have to actually work for us, to be genuinely felt in our lives. We can't bluff our way into insight. The investigative path is an intimate experience that empowers our individuality in a way that is not egocentric. Vipassana encourages transpersonal individuality rather than ego enhancement. It allow for a spacious authenticity to replace a defended personality.
I normally incorporate Qi Gong instruction in my retreats. They are not suitable as audio files but you can watch the nine videos here: https://tinyurl.com/Sucitto-qigong