Guided Meditation

0:00 Welcome to this meditation session. So one of the frequent asked questions of people when they start to get peaceful and then you will start to crave for more peace. And then the user asked me, so how can I make my mind even more peaceful when I start to feel I'm really peaceful and enjoy, but then you're still not content. Report an error in the passage at 0:00 Highlight the passage at 0:00

0:24 You want more peace. So I said, the moment you think of I want more peace, it's gone. Because of lack of contentment, you're not lack of contentment. So they said, this is a very important quality. Because the five hindrances, when the five hindrances is there, when it subsides, you replace the five jhāna factors. Report an error in the passage at 0:24 Highlight the passage at 0:24

0:48 So normally the fifth... The fifth hindrance that is a doubt is always the one who goes first. Because when the fifth hindrance is overcome and you're replaced by the first jhāna factors that your mind is able to apply, so you have confidence, you stay, you know, you'll be able to apply on the meditation object. Report an error in the passage at 0:48 Highlight the passage at 0:48

1:13 And then the fourth hindrance when it's overcome, that is restlessness. Because restlessness, you can't stay, isn't it? Then when it's overcome, then you're replaced by the second jhāna factors that is to be able to sustain. Because when your restlessness is there, your mind always wants to go, but you cannot sustain. And then when the third hindrance is overcome, that is slot and tupper. Report an error in the passage at 1:13 Highlight the passage at 1:13

1:47 And that is because of, then you have the joy, the pīti sukha. Because normally when you are down, you are not happy, isn't it? You don't have the joy, so no energy. So that is when you overcome that, then this is the third jhāna factor, that is the pīti. And then the fourth, the fourth Report an error in the passage at 1:47 Highlight the passage at 1:47

2:14 Then you come to the second hindrance that is ill will. So when that disappears, when that is subside, that is overcome, then you are replaced by the fourth jhāna factor that is sukha, happiness. When you are happy, You don't want to be anywhere, isn't it? Your mind becomes still. When you're happy, you still want to go anywhere else? No, isn't it? You're really still. And then the last one is the most difficult one. Report an error in the passage at 2:14 Highlight the passage at 2:14

2:46 The first hindrance. The first hindrance is the last to go because the craving, the desire is still the one thing. So whenever we crave, we want. They say sometimes we want to attain, we want to have these stages of meditation. The more we want it, You will definitely can't get it. Because there are the ones really stopping your mind going further. Because sometimes we want more. Report an error in the passage at 2:46 Highlight the passage at 2:46

3:13 So then it's a stop. You undermine our mind, become still. So when that overcome, then your mind completely still. That is, we said, the last one, that is the fifth jhāna practice, one point, then your mind is completely still. You'll be able to stay, you know. On the object, we call it one-pointedness. And they said this quality is important. They said containment is the key. Report an error in the passage at 3:13 Highlight the passage at 3:13

3:42 They said something is important that we develop gratitude because when we have this quality of gratitude, we just be grateful, you know, not to think about, you know, the more you think about you want to achieve, I can tell you, you can never achieve. But if it's okay, it's good enough, I'll be able to meditate. It's good enough. I'm grateful that I'll be able to sit. I'll be able to meditate. That is good enough. Report an error in the passage at 3:42 Highlight the passage at 3:42

4:11 Because the craving itself, the desire, really stops us from going further. So that's why when the five hindrances disappear, you replace the five jhāna factors. Report an error in the passage at 4:11 Highlight the passage at 4:11

4:24 And the last one is the most difficult one. This is also the cause of our suffering, isn't it? They want something. They say sometimes because even we are peaceful, it's still not good enough. That's why we started to think, ah, how can I make my mind more peaceful? So the moment... Report an error in the passage at 4:24 Highlight the passage at 4:24

5:09 It's important to develop the quality, the gratitude. That's why sometimes it's good that you don't rush, you know, when you sit at some days, you know. Sometimes it's good that you just sit and then you don't straight away and rush into focus on your breath. You just sit and just relax a little while and relaxing your body and then just until you feel peace. Report an error in the passage at 5:09 Highlight the passage at 5:09

5:33 You know, you're calming your body, calming your mind, and you feel a bit more peaceful, then actually you can do a few minutes, just a short, you know, the meditation on gratitude. You just meditate on that, you know, just to bring your mind, you know, come to this moment, just to be grateful to this moment, and you can just reflect, you know, be thankful, be thankful that I have the opportunity to practice. Report an error in the passage at 5:33 Highlight the passage at 5:33

5:59 To be thankful, you always find something to be thankful and to be grateful. If not, when you're grateful for whatever we have, because we always tend to look for things that we don't have. Report an error in the passage at 5:59 Highlight the passage at 5:59

6:14 That's why this is the problem, you know. But then when you have the quality, when you're really... Be thankful to our body. We are well enough to come here. you know it's Sometimes we tend to take it for granted, isn't it? When we can walk, we can run, we take it for granted easily. But those who can't walk, can't run, and we take it for granted because we just do it. Report an error in the passage at 6:14 Highlight the passage at 6:14

6:58 But sometimes imagine, you look at, there are people that can't even walk, they can't even run, isn't it? And then we are well enough to be able to come here. And be grateful for that. Be grateful that our body is still good enough, well enough to take us here. And be grateful. But when you have this gratitude, when you sit down, you'll be able to really appreciate your breath much more. Report an error in the passage at 6:58 Highlight the passage at 6:58

7:26 You really like your breath. Thank you, breath. Thank you for giving me. You know, supporting me. Without breath, we're already dead, isn't it? So we appreciate our breath so much. So when we appreciate our breath, oh, thank you. Be thankful to our breath because that keeps us alive. So we're still alive because we're still breathing. So we be thankful even to our breath because we take it for granted, isn't it? Report an error in the passage at 7:26 Highlight the passage at 7:26

7:54 Because the breath is there. We take it for granted. But if we stop breathing, we're gone, isn't it? So we feel blessed. Oh, yes, I'm still alive. I'm still breathing. Thank you, breath. Because when you appreciate your breath so much, it's just like when something that you appreciate... You really like something, like a gem, you want to hold it, isn't it? Ah, so precious, something very precious. Report an error in the passage at 7:54 Highlight the passage at 7:54

8:24 So you look upon the breath as very precious. So you really appreciate your breath. Then when something that is so precious, you know, and you will really appreciate and you really stay, isn't it? Something that is so precious, you will hold it, isn't it? You won't let it go, isn't it? Then you're able to stay, focus on your breath, and you keep going. Because sometimes people find, oh, is it boring? Every day I meditate, day in, day out, the same old breath again, you know. Report an error in the passage at 8:24 Highlight the passage at 8:24

8:55 After a while, oh, I'm so bored. I'm bored with this. Same old breath, nothing changed, you know. Even we are peaceful, it's the same peacefulness. You know, sometimes it's like, sometimes we tend to take it for granted. Like, for example, in a monastery, we are very peaceful. If people come to our monastery, it's also peaceful. Because when outside is very busy, and you come in here so peaceful, you see the contrast. Report an error in the passage at 8:55 Highlight the passage at 8:55

9:23 You feel it much more. And then, but... For us there, sometimes I remind the nun, you always hear, after a while, it's just like the food that is tasty, you have it all the time. It becomes ordinary, isn't it? And you take it for granted because you have this quietness, peacefulness, the peace all the time. You take it for granted because you think, oh, just ordinary. Report an error in the passage at 9:23 Highlight the passage at 9:23

9:46 But if you come from a busy, you know. Outside PC, you come in, you really feel it, that the contrast is there. The same thing. Sometimes we meditate over a period of time. Sometimes we started to feel like, oh, like nothing changed, you know. Because we don't appreciate. Even we are peaceful, we also not appreciative. We've been appreciative of our peace because we take it for granted. Report an error in the passage at 9:46 Highlight the passage at 9:46

10:11 Because it's just like the food that is... You know, at the beginning, when you experience peace, wow, you know, like your first time you taste a delicious food, isn't it? Wow, it's very nice, you know. Then after you have it all the time, it becomes not so delicious anymore, isn't it? You don't have the wow factor anymore, you know. Report an error in the passage at 10:11 Highlight the passage at 10:11

10:31 Like all ordinary because you have it all the time and we tend to take it for granted, you know. That's why this is the question always come up that people want to move to the next level. It will be more peaceful. So the moment you want to move to the next level, that's it. It will stop you from going further. Because the craving, the craving, the desire stops you. Report an error in the passage at 10:31 Highlight the passage at 10:31

10:56 The mind becomes completely still. That is the first hindrance. That's why sometimes it's good to develop that. It's good enough. To really appreciate, sometimes just spend a few moments just to reflect on that, to think of something to be thankful of, thankful of our body well enough to be able to meditate, well enough to be able to come all the way here, well enough to be able to go to attend a nine-day retreat or five-day retreat a week and retreat. Report an error in the passage at 10:56 Highlight the passage at 10:56

11:30 So when you start with that, and it's easier to meditate, so you really appreciate your breath, you appreciate being here, and then you're really content. And it's because when we don't have that quality of gratitude, no matter what, even we have all the things that we need, when we have everything, the best of everything, we still think that it's not good enough. Report an error in the passage at 11:30 Highlight the passage at 11:30

11:58 That's how I developed that. And then containment is really the key to the still mind. Then your mind becomes really still. So that's how sometimes it's good to spend a few moments, you know, just to do that. No need to rush. Sometimes people tend to rush into meditation because they want to quickly get into the meditation to achieve what they want. Report an error in the passage at 11:58 Highlight the passage at 11:58

12:24 If you come from that place with the expectation, It's, you know, like, remember early days when I just ordained. And some days, you know, then that day you have a good meditation, you know, you really enjoy your meditation. Then the next day, the next day, I try to quickly finish my work, you know. Brush through, you know. Very quickly finish my work, you know. So I can't wait to jump on the seat on my cushion to meditate because I try to repeat what I did yesterday. Report an error in the passage at 12:24 Highlight the passage at 12:24

13:01 So I try to see how... But then I can tell you, the moment I sit down, because it comes from the craving, the expectation, you want it so much, you want to experience again because you experienced it before. Report an error in the passage at 13:01 Highlight the passage at 13:01

13:18 I tell you, The mind all over the place. All over the place. Sometimes it's just okay. Sometimes it's unexpected. Isn't it? Sometimes it's okay in our mind. I have a bit of time. Okay, I just sit and meditate. And then you will be ready. Like the Buddha always said, one of the Buddha's sayings, always expect the unexpected. Report an error in the passage at 13:18 Highlight the passage at 13:18

13:37 When we don't expect anything, we're just okay. We just let go. We're not craving for anything. We're not expecting anything at all. Your meditation is very good, isn't it? You just... Because you don't crave. Because the desire itself, the wanting itself really stops us. That's why I keep telling people, if you want to be peaceful, you will never be peaceful. Report an error in the passage at 13:37 Highlight the passage at 13:37

14:00 Because the wanting will stop you become peaceful. Because once you crave, your mind moves. Your mind not still. Because when you crave, your mind moves. Isn't it? So only when you are content, your mind stays. Your mind becomes still. So that's why, Sometimes it's good that don't rush into, you know, focus on your meditation object. Just spend a few moments, just, you know, be grateful and develop that, you know, the qualities of gratitude. Report an error in the passage at 14:00 Highlight the passage at 14:00

14:33 Because the contentment comes from the quality of gratitude, when you're really grateful for whatever we have, and then your mind is content. It's good enough, everything, you know. Then you'll be able to enjoy your meditation much more. Because the moment you get peaceful, you think of the next step. Report an error in the passage at 14:33 Highlight the passage at 14:33

14:55 People always come and ask how to get to the next step. The moment you think how to get to the next step, then actually they're gone. Because the craving is that it's one thing. That's what one of the, what Ajahn Chah used to say to the monks, you know, Ajahn Chah. He said, you're not coming here to become, becoming that is one thing. Report an error in the passage at 14:55 Highlight the passage at 14:55

15:19 You're not coming here to become a monk. You're not coming here to get enlightened. You're not coming here to get something. Actually, it's from letting go. Okay, it's okay. Good enough, you know. That's why contentment is the key. So maybe now we can start to meditate, okay? Report an error in the passage at 15:19 Highlight the passage at 15:19

15:46 So now we're going to start the meditation session. Just make yourself comfortable, whatever Report an error in the passage at 15:46 Highlight the passage at 15:46

16:00 posture that you feel comfortable, and Report an error in the passage at 16:00 Highlight the passage at 16:00

16:12 just spend a few moments just being aware of your bodily feelings, sensations, and Report an error in the passage at 16:12 Highlight the passage at 16:12

16:27 just relax your body as much as you can before Report an error in the passage at 16:27 Highlight the passage at 16:27

16:45 we start our breath, mindfulness on our breath. Before we focus on our breath, we just spend a few moments to really be thankful that we are well enough to be here. So Report an error in the passage at 16:45 Highlight the passage at 16:45

17:11 if we cannot learn a lot today, at least we learn a little bit. Report an error in the passage at 17:11 Highlight the passage at 17:11

17:19 So if we can't learn a little, at least we are not sick. Even we are sick, so we are still alive, we are not dead. So we appreciate our Report an error in the passage at 17:19 Highlight the passage at 17:19

17:38 body. Report an error in the passage at 17:38 Highlight the passage at 17:38

17:42 Well, enough to bring us here, and also be thankful to our breath. It keeps us alive, keep us alive, and Report an error in the passage at 17:42 Highlight the passage at 17:42

18:01 being appreciative of our breath. Be Report an error in the passage at 18:01 Highlight the passage at 18:01

18:31 thankful that we are able to sit here and meditate. Report an error in the passage at 18:31 Highlight the passage at 18:31

18:54 You can always think of something to be thankful of, and Report an error in the passage at 18:54 Highlight the passage at 18:54

· · · silence, 1 minute

19:52 just slowly and gently to begin meditation. Report an error in the passage at 19:52 Highlight the passage at 19:52

20:05 And pay attention, awareness on our breath. Report an error in the passage at 20:05 Highlight the passage at 20:05

20:14 in an appreciative way. Report an error in the passage at 20:14 Highlight the passage at 20:14

· · · silence, 39 minutes

59:08 Ajahn Report an error in the passage at 59:08 Highlight the passage at 59:08

59:38 I think everybody's enjoyed their meditation, still in that still peacefulness. Okay, Eddie, Eddie is the first customer. Report an error in the passage at 59:38 Highlight the passage at 59:38

59:53 Ajahn Chah Sipana. When we meditate and we feel peaceful inside our body, sometimes bliss arises, okay? Can we focus that energy into the parts of our body that need healing? Okay. So if you are doing body contemplation, so you do body contemplation, that is okay. But if you are doing breath meditation, you focus on your breath meditation. Report an error in the passage at 59:53 Highlight the passage at 59:53

1:00:27 Don't change. Some people, they tend to change. Oh, when I sit, certain thoughts come up. Oh, shall I do mettā? I say, no, no, no. You don't go and jump to mettā and come back. You just do get involved because your mind will never become still. If you do body contemplation, it's body contemplation. When you do body contemplation, yes, you focus on your body. But when you're doing your breath meditation, don't always, you know, you just... Report an error in the passage at 1:00:27 Highlight the passage at 1:00:27

1:00:55 If sometimes you feel that you just know that is what happening, you just keep going, continue with your breath. Don't keep changing your meditation object. Report an error in the passage at 1:00:55 Highlight the passage at 1:00:55

1:01:07 Sorry. So the body computation is the one which you say relax your... Ajahn Brahm, your feet, all this. Yeah, all your body. And then you can feel. Sometimes when you do your body contemplation, even you can feel your four elements. If your body is a lot of wind, you can feel the vibration and things like that. And then you can feel sometimes a lot of tension builds up. Report an error in the passage at 1:01:07 Highlight the passage at 1:01:07

1:01:36 You can feel the tightness and you can feel the releasing of the... The tension that is the wind element, you can feel that. And that is also part of also help the body, like you balance the chi and these things like that. But when you do body contemplation, yes. But don't try when you're doing breath meditation. So just keep going with your breath. Report an error in the passage at 1:01:36 Highlight the passage at 1:01:36

1:02:06 You're just aware that what's happening, come back to your breath again. But isn't the body contemplation just to calm you down before you go into the breath? No, you can just do body contemplation until, you know, on a deeper level. To the point when you do body contemplation, really when you go on a more deeper level, but of course, breath will go more deep. Report an error in the passage at 1:02:06 Highlight the passage at 1:02:06

1:02:37 Because the body, because it's still the body, because you still have the feeling sensation, because breath, because it will not get you to jhāna, but then it helps to develop your mindfulness through body contemplation. But you can even observe all your four elements in your body, you know, the heat, the cold, and then that is more on a deeper level. Report an error in the passage at 1:02:37 Highlight the passage at 1:02:37

1:03:05 But there's still body contemplation, but that won't take you to the jhāna state. But breath will take to you. That's why we only use that as a tool. Because sometimes you're quite difficult, your mindfulness is not strong enough to stay with the breath for a long time. So we build up our mindfulness through a causal object because body contemplation is a causal object. Report an error in the passage at 1:03:05 Highlight the passage at 1:03:05

1:03:38 Compared to the breath, breath is a more subtle object. Report an error in the passage at 1:03:38 Highlight the passage at 1:03:38

1:03:44 At times you feel like you just want to do body contemplation, yes. And then after you can spend a bit more time body contemplation, then after that you go to the breath. But not while you're doing breath meditation and don't go to the body, don't go to do body contemplation. Just quickly, sorry. How about loving kindness meditation? Say for example, if someone a close... Report an error in the passage at 1:03:44 Highlight the passage at 1:03:44

1:04:08 A friend is not well, how can we radiate some good energy to the person? Actually, the person also has to be able to receive. It's not only when you try to generate that sense of loving kindness. And also, the other person also has to be able to receive. So it depends how powerful your mettā. Report an error in the passage at 1:04:08 Highlight the passage at 1:04:08

1:04:38 Thank you. So don't keep changing meditation object. If you do mettā, mettā, body contemplation, body contemplation, then only when you finish, you can do after body contemplation, you want to do breath, it's okay. But not try to, you know, go in between, you know, changing. Okay. Because, you know, the meditation is very important, you know, the Eightfold Path. Report an error in the passage at 1:04:38 Highlight the passage at 1:04:38

1:05:08 The way out of suffering, it is one way of suffering. It's powerful. Thank you. I think someone has a question, isn't it? Could Report an error in the passage at 1:05:08 Highlight the passage at 1:05:08

1:05:32 you give any tips on working with tiredness? I've got a young child at home, so my sleep is interrupted all the time. Okay, okay. I think that first of all, I think don't try, because when you're tired, And it's difficult to try to do breath meditation because breath meditation is very subtle and actually make you even more sleepy when your mindfulness is strong enough. Report an error in the passage at 1:05:32 Highlight the passage at 1:05:32

1:06:03 You go into the kind of half sleep state and your mind is very dull. So actually doing... Body contemplation is good, and also you can do some loving kindness, because sometimes when you do loving kindness, actually when you have so much mettā, actually you feel more peaceful and calm. And do mettā or body contemplation, because breath itself is very subtle. Then your mindfulness is not strong enough, especially when you are tired. Report an error in the passage at 1:06:03 Highlight the passage at 1:06:03

1:06:37 And then it's quite difficult to focus. And then people tend to use willpower and force to focus and it makes you even more tired, even more draining. So body contemplation, just relax your body, it's good enough. Would you recommend doing any open-eye meditation, like to try and stay awake? I think it's good to close your eyes because when you close your eyes, you can really feel much more. Report an error in the passage at 1:06:37 Highlight the passage at 1:06:37

1:07:06 You'll be able to focus more. Thank you. Report an error in the passage at 1:07:06 Highlight the passage at 1:07:06

1:07:21 I feel like during my meditation, my body kind of tenses up quite easily. Is it best to do the body contemplation to relax my body and then do the breath work? But I feel like whenever I focus on breath, I'm trying to like... I relax at first and then somehow it goes back to being controlling of my breath and feeling a bit agitated. Report an error in the passage at 1:07:21 Highlight the passage at 1:07:21

1:07:57 So I come back to my body contemplation. So then because I think you don't stay long enough with your body, so next time you do it a little bit until you feel really your body so relaxed and you feel so light. And you can feel, you know, that your body is... Because your body is so relaxed, then your mind naturally becomes really more peaceful and calm. Report an error in the passage at 1:07:57 Highlight the passage at 1:07:57

1:08:27 That means you're not relaxed enough, your body. Your body tends up. So because when your body tends up, you build up lots of tension, when you can feel your tension release, sometimes even your body just goes like this. Sometimes your hand like this. There are some early days when I started to meditate, Then I used to have lots of, you know, because in daily life you work and then busy and you build up lots of tension in your body. Report an error in the passage at 1:08:27 Highlight the passage at 1:08:27

1:08:57 So when I meditate, when I relax, and sometimes my hand just goes like this. Actually the releasing of the tension of the body. And then over a period of time it stopped because all the tension gone. So I don't experience that anymore. So sometimes, not to worry, sometimes when you relax and your tension, when your tension is releasing, you feel your body just go like this. Report an error in the passage at 1:08:57 Highlight the passage at 1:08:57

1:09:22 Actually, it's the releasing of the body, the tension that has been built up. And after a while, I no longer experience that because all the tension has been released. So I no longer experience that. So I think you stay a little bit long. No need to rush. The problem sometimes people tend to rush. It's okay. Because body contemplation also helps you to build up your mindfulness. Report an error in the passage at 1:09:22 Highlight the passage at 1:09:22

1:09:55 Because the breath actually is a more subtle object compared to body contemplation. You can't force. Because your mindfulness is not strong enough to go with your breath. You can't, you can't. So you have to be more patient with your body, stay a little bit longer until you feel so much. You feel some joy, happiness, peace. Report an error in the passage at 1:09:55 Highlight the passage at 1:09:55

1:10:19 Then only, and then you can feel it. Your breath will naturally, you can feel your breath very easily. You can observe your breath. Then only you will start to, if not, you can just do body contemplation for a little while before you go on to your breath. Report an error in the passage at 1:10:19 Highlight the passage at 1:10:19

1:11:01 Yes, sometimes they say, how do you know it is time to end the meditation or is it better to continue meditating even though the mind gets restless again? Thank you, Ajahn. Sometimes, very easily, sometimes we get, oh, nothing much happened, and sometimes very easily we stop. Sometimes, even though you feel like stopping, and I normally don't, I encourage that you always, for example, you know, some people, they can sit for half an hour, let's say, you know, then they always stop at half an hour, and then they will never increase. Report an error in the passage at 1:11:01 Highlight the passage at 1:11:01

1:11:42 It's okay, even you feel like, I have enough, I started to feel restless, then you don't stop immediately. Sometimes you have to do a little bit, maybe you just stay for a little while, but not... Sometimes we get like, you know, it's a middle way, you know, you're just okay, you can just okay, go on a little bit more, but not push too hard. Report an error in the passage at 1:11:42 Highlight the passage at 1:11:42

1:12:04 Some people sit for another half an hour, that is a bit, then actually, then you become like, you agitate your mind. And then you, they say sometimes people ended up that don't like to meditate because they're using too much willpower, they're forcing their mind too much. Report an error in the passage at 1:12:04 Highlight the passage at 1:12:04

1:12:23 So that's why you can just stay a little bit, maybe another five minutes. Then you can sit up to 35, and it's a gradual. So next time, then you easily sit for 35 or 40 minutes. Then you feel like, okay, I want to get up. Don't get up immediately. Stay for a little while. And this is how slowly you increase, you know, little by little. A lot of people tend to use... Report an error in the passage at 1:12:23 Highlight the passage at 1:12:23

1:12:49 Force themselves, you know, I'm determined, I'm going to sit that long. But sometimes can be counterproductive and then you no longer like to meditate because meditation is no longer something that you enjoy. You have to be able to enjoy, have joy in the meditation. You feel peaceful, happy with meditation, but not be... Some people, after meditation, they got very angry. Report an error in the passage at 1:12:49 Highlight the passage at 1:12:49

1:13:14 Because they're very agitated, because they're forcing themselves to sit for long hours. That is also, they said, middle way. Okay, just, you know, just you can sit for a little while. Because if you always, always, oh, I feel like I have enough. I feel restless. You get up, you get up again, or then you give in, you know, to that. Report an error in the passage at 1:13:14 Highlight the passage at 1:13:14

1:13:37 And also, it's also not, then you cannot, then you cannot. Progress further, it's always stop there. So a little bit more, like, you know, in a gentle way, you know, just a little bit, push a little bit, and then only you stop, but not too much. When it's too much, and actually you ended up like, you know, you don't like to meditate, and then each time you meditate, it becomes like, you know, it's a lot of agitation. Report an error in the passage at 1:13:37 Highlight the passage at 1:13:37

1:14:10 And some people push themselves to sit for long hours. They got very angry easily because they're forcing their mind. It's just like you've been forced to do something. How do you feel? Isn't it? Lots of you will. So if you get restless again, don't stop immediately. So just stay for a little while, you know, then extra five minutes, then only you slowly you get up. Report an error in the passage at 1:14:10 Highlight the passage at 1:14:10

1:14:38 Is there any chanting to keep the mind calm? Mettā, you can chant Mettā. Mettā is good. If you understand the meaning, it's very good. You chant the Englishman, that really helps. We think we are body, but we could be the air, be breath. So I don't know what this question means. I think what they mean, Ajahn, is... Report an error in the passage at 1:14:38 Highlight the passage at 1:14:38

1:15:09 We take ourselves to be our body, but could we actually be the air that we're breathing? I think that's what they mean. Not the body, but could we be the air, maybe connected with everything? We think we are bodies, but we could be the air we breathe. I think because of the... Actually, when the Buddha talked about the Ānāpānasati, when the Buddha mentioned about the body, actually it's not the physical body. Report an error in the passage at 1:15:09 Highlight the passage at 1:15:09

1:15:35 It means that you're aware of the whole... The whole breath, full breath, in the Nepali language, they said the whole body. The whole body doesn't mean a body. It's not the physical body. That means the whole breath from the beginning to the end. So they said they call it the whole body of the breath, but it's a breath, but it's not the physical body. Report an error in the passage at 1:15:35 Highlight the passage at 1:15:35

1:16:01 I think maybe they're asking this question because Ānāpānasati, the Buddha's mentioned about, you know, breathing, the whole body of, you know, actually when they talk about the whole body of the breath, that means it's the whole, you don't miss, you're fully aware from the beginning till the end, the whole breath that, you know, the whole body of breath, that means the whole thing. Report an error in the passage at 1:16:01 Highlight the passage at 1:16:01

1:16:24 It's not physical body. I think maybe this is what they're trying to ask. I think this is from the Ānāpānasati. There are lots of people confused with this. Any more questions or comments? Last question, okay. Report an error in the passage at 1:16:24 Highlight the passage at 1:16:24

1:16:42 Ajahn Hasapanna, sometimes when we do our breath meditation, after a while we fall asleep. And then we wake up and then we continue. That's normal thing, isn't it? It's okay when you lie down, if you're not able to go to sleep immediately, just focus on your breath until you go to sleep, it's fine. There's nothing wrong with that. Even when you're sitting too, and after a while you do your breath, and then after you're tired, you feel asleep for a while, 10 minutes, 5 minutes, and then you wake up again. Report an error in the passage at 1:16:42 Highlight the passage at 1:16:42

1:17:24 We call it like you go into the babanga that is not in the half-sleep state. Don't develop that habit. It's not very good because you're in a very dull state. Because your mindfulness is not strong enough and then you will drift into that. Half-sleep you come. And then some people meditate many years in that kind of state of mind. And then they think that their meditation is very deep, you know, because they sit down. Report an error in the passage at 1:17:24 Highlight the passage at 1:17:24

1:17:53 But actually, you have to be full, you know, the mind has to be really bright. When your mindfulness is strong, you are very alert and you have lots of energy. You have lots of energy and you feel very happy. Report an error in the passage at 1:17:53 Highlight the passage at 1:17:53

1:18:27 Thank you. So that means you don't develop that habit to go into. Because yes, you feel comfortable like half asleep, you know. But then your mind is very down, always very down, you know. And blur. You don't have the alertness. Because mindfulness is not strong. Thanks. So it comes back to the Eightfold Path. Report an error in the passage at 1:18:27 Highlight the passage at 1:18:27

1:18:49 Right effort, the fifth one, right mindfulness. Six, right, then mind. Right concentration, 6, 7, 8. Thank you. Thank you. I think, yeah, thank you. I think that's it. We end this session. Thank you for coming. Report an error in the passage at 1:18:49 Highlight the passage at 1:18:49