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Teaching: Continuing from Asanga’s Shravakabhumi, Alan gives the detailed explanation of the 4th thorough training by way of the 16 phases: 1) long breath, 2) short breath, 3) the whole body, 4) refining the bodily formation, 5) joy, 6) well-being, 7) formations of the mind, 8) wonderfully refining formations of the mind, 9) experiencing the mind, 10) bringing exception joy to the mind, 11) concentrating the mind, 12) liberating the mind, 13) impermanence, 14) eradication of obscurations, 15) freedom from attachment, 16) cessation of the aggregates. Each practice is appropriate at certain stages, and involves vipasyana knowing coupled with the in and out breaths. 
Alan outlines the 3 shamatha practices in healing the body and mind using different entry points: 1) mindfulness of breathing whereby we can watching healing via the body, 2) settling the mind whereby we can watch healing via the mind, and 3) awareness of awareness whereby we go straight to the center, without watching the body and mind sort themselves out. Meditation: shamatha practice of choice with vipasyana.
1) Shamatha. Based on the shamatha practice of your choice, 
2) Vipasyana. When you’ve settled into the flow, use vipasyana to discern its nature. Know that the body, mind, or awareness is not self nor owned by the self. Experience body, mind, or awareness as it is. Q1. Is it possible for technology to aid in the development of shamatha—e.g., neurological signatures of various states and using neural feedback especially in the beginning? Do you see any major issues?
Q2. In Asanga’s mindfulness of breathing, I have a question about the interim inhalation and exhalation. Does it feel like a pause? 
Q3. You mentioned discursive lamrim meditations as antidote for laxity/dullness. For those of us who aren’t familiar with the lamrim, what is the essence of Atisha’s advice? How does lamrim fit into a healthy diet of spiritual practices? Is the lamrim necessary?