Unknown Aliens

0:00 This is what should be done By one who is skilled in goodness And who knows the path of peace Let them be able and upright Straightforward and gentle in speech Humble and not conceited Contented and easily satisfied Unburdened with duties And frugal in their ways, peaceful and calm and wise and skillful, not proud and demanding in nature, let them not do the slightest thing that the wise would later reprove, wishing in gladness and in safety, may all beings be happy. Report an error in the passage at 0:00 Highlight the passage at 0:00

0:58 Whatever living beings there may be, whether they are weak or strong, omitting none, the great or the mighty, medium, short or small, the seen and the unseen, those living near and far away, those born and to be born. May all beings be happy. Let none deceive another or despise any being in any state. Report an error in the passage at 0:58 Highlight the passage at 0:58

1:36 Let none through anger or ill will wish harm upon another. Even as a mother protects with her life her child, her only child. So with a boundless heart should one cherish all living beings, radiating kindness over the entire world, spreading upwards to the skies and downwards to the depths, outwards unbounded, freed from hatred and ill will. Report an error in the passage at 1:36 Highlight the passage at 1:36

2:20 Whether standing or walking, seated or lying down, free from drowsiness, one should sustain this recollection. This is said to be the sublime abiding by not holding to fixed views, the pure-hearted one having clarity of vision. Being freed from all sense desires is not born again into this world. Report an error in the passage at 2:20 Highlight the passage at 2:20

3:02 Sadhu, sadhu, sadhu. Okay, so good night for somebody in Melbourne going to sleep. And I... Good evening, everybody who's not going to sleep yet or has just woken up. Report an error in the passage at 3:02 Highlight the passage at 3:02

3:27 I'm nice to be here again. This is my, again, last time was supposed to be last, last time, but now it really is the last time for quite a long time because I'm going for a tour to Europe, going for Europe for a long tour, and then I'll be back, and then the Vassa starts already when I come back in two months' time, and then Vassa we don't usually teach, so there will be a... Report an error in the passage at 3:27 Highlight the passage at 3:27

3:50 Not so much teaching happening anymore, so long, busy, busy tour in Europe. So it will be fun when I'm there. So I was just upstairs with Ajahn Brahm and Ajahn Brahm said just before I left, he said, what are you going to teach? I said, I don't know. As you know, coming from the forest tradition, as monks, we don't prepare for things. We are told not to prepare for talks. Report an error in the passage at 3:50 Highlight the passage at 3:50

4:19 Now Ajahn said, okay, talk about unknown things. I said, okay, great. Then he said, talk about unknown aliens. I said, okay, I can talk about unknown aliens. So sure, no problem. I said, at least you didn't ask me to talk about pizza. He said, oh, that's a good idea. Talk about pizza. I said, okay, no, let's talk about unknown aliens. So that's today's topic is unknown aliens. Report an error in the passage at 4:19 Highlight the passage at 4:19

4:49 So, aliens. What should we talk about aliens? They're fun. Yeah, interesting thing about aliens is sometimes when you get really deep meditation, you might be able to see aliens. The thing with aliens is that sometimes they live in a different time scale. So you think we're supposed to see them, but what if they live in a different kind of Report an error in the passage at 4:49 Highlight the passage at 4:49

5:21 Time is different for them as well. As anybody knows, if you study a little bit of like what Einstein was trying to teach us with about the gravity and all those like that, the time changes the faster you go and the time is not the same for everybody. So what if these aliens are here but there's just the time is different for them and there's like the moving and different. Report an error in the passage at 5:21 Highlight the passage at 5:21

5:48 Wavelength or like wiggling really fast and we won't be able to see them or like if the time scale is really short that they sort of appear for them it's like really yeah they live in a different dimension so to speak but it just means that the time is different for them and us. We won't be able to see them normally. Humans we have this kind of sort of like wave way of seeing. We perceive things at a certain Time scale. But what if you can get into a deep meditation and you would be able to see the aliens? Completely possible. Report an error in the passage at 5:48 Highlight the passage at 5:48

6:29 So only thing you may be when you go to a deep meditation, you said, hmm, what's different? Ajahn Brahm always tells this cool story. This is not aliens, but it sort of goes with the same thing. He said, When he had a good meditation, when he lived in Wat Pa Nanachah, when he was still in Thailand about 45-ish years ago, and he said he had a good meditation and he went outside of his kuti. Report an error in the passage at 6:29 Highlight the passage at 6:29

7:00 Nanachah is famous, the monastery there where he comes from, they founded this international monastery for the monks. Ajahn Chah got it. They got this cheap land. And why it was cheap? Because it was... cremation ground before they founded the monastery there. And in Thailand, nobody wants to buy a cremation ground, so it was like nobody would buy it. So perfect place for a monastery. Report an error in the passage at 7:00 Highlight the passage at 7:00

7:27 First of all, it's cheap and then nobody wants to hang out there because there's ghosts there. So it was well known for being a haunted place. Report an error in the passage at 7:27 Highlight the passage at 7:27

7:40 And so Ajahn Brahm said, he's got this story. He said one night he had a good meditation and he said, he thought to himself like, oh, I want to see if there's ghosts here. So he goes outside and he sees the ghost. And the ghost is just sort of like, the ghost comes there and he says, how are you? And the ghost gets really scared. We're like, ah, you can see me? Report an error in the passage at 7:40 Highlight the passage at 7:40

8:05 And Ajahn Brahm was like, yeah, yeah, I can see you. And he said, oh. And then Ajahn Brahm, he's got this idea that he tells the story that ghosts are not scary because ghosts are actually scared of us. The interesting thing is that most of the time we aren't able to see ghosts, but the ghosts can see us. They're in this kind of realm, which is right. Report an error in the passage at 8:05 Highlight the passage at 8:05

8:30 In Buddhism, we have these different realms and you could say like, okay, maybe aliens live in the different realms. And so I don't know which, the Buddha didn't say which realms the ghosts live. We have the Brahma Loka and the Deva Loka and the human realm. realm and where like Where does the aliens belong into those different realms? And then we have the ghost realm. You could say that they're just below human realm, but they're really close to us. Report an error in the passage at 8:30 Highlight the passage at 8:30

8:59 That's why they can interact with us. So anyways, going back a little bit into the ghost story, then Ajahn Brahm asked, you know, can I do something for you? Just being friendly with them. And the aliens said, oh, can we have some food? Report an error in the passage at 8:59 Highlight the passage at 8:59

9:15 So Ajahn Brahm asked, what kind of food? And he said, can we have this, there is this very spicy chili sauce from that northeast Thailand. And he said, oh, we really like to have that. So next time, next day he went to the alms round and he got this chili sauce. Report an error in the passage at 9:15 Highlight the passage at 9:15

9:36 I'm not sure it's like it's not it's sort of it's almost like a food you eat it it's like bounded with other other things I'm I'm not sure what it's called and like how is it really actually made but it's there's a lot of chilies and they um he then gave it to the the ghost next day to offer it them and and the story goes that their ghosts are happy because of that there's actually another story reminds me of there's uh one time a quite famous time monk went to uh United States and he said he that monk said that he saw a lot of ghosts that he's never seen so many ghosts except what he saw in Thailand in United States and then somebody asked why and he I think he said something like there's a lot of greed people have a lot of greed so they cannot let go when they die so even there's like it continues like you you cannot even when you die you the pool of that kind of The world is so strong that even when you die, you weren't able to let go. And the other thing he said that because people don't offer in their merit, they don't do enough merit for them, which means that in Thailand, the traditional way of doing it is that you go to a cemetery, you go to a graveyard and you offer for your dead relatives or the ghosts. Report an error in the passage at 9:36 Highlight the passage at 9:36

10:57 And so he suspected that maybe they don't do enough of this kind of like offer for the ghost so they don't get what they need. And that's why they cannot disappear because there's not enough kindness from people towards them. So there's a lot of people who have a lot of greed and they hang around, but they, yeah, I think that that's the reason why you become a ghost. Report an error in the passage at 10:57 Highlight the passage at 10:57

11:21 You know, Buddhism may have this idea of rebirth that you, that, You die in this world as a human, but then the attachments are so strong there that you're not able to sort of move on. Ghost realm is almost like it's this kind of realm where you're suspended in this kind of not being able to move on. There's not really happiness being ghost, but... Report an error in the passage at 11:21 Highlight the passage at 11:21

11:50 You are attached to something, perhaps attached to your family or your place you live or something mistreated you and you are just not able to let it go. So you're not able to move on. But why would you get reborn as an alien, as a UFO? Going back to the topic of today. What propels us to get reborn as an alien? Report an error in the passage at 11:50 Highlight the passage at 11:50

12:22 Every time you get, the rebirth process starts from craving. Okay, so we establish that. But what would take anybody to be an alien? I think as a human, it would be really, really difficult for us unless we start making a contact with them or they make contact with us. Then the craving can arise for us to get born as an alien. Report an error in the passage at 12:22 Highlight the passage at 12:22

12:52 Ghost is very easy because they're so close to this realm we live. But to get reborn as an alien, I think if you would make a contact with them and then you would see that the craving would rise, they have certain kind of qualities you would desire for them. There's something. And that's what takes us, for example, why you would get born into a devaloka. Report an error in the passage at 12:52 Highlight the passage at 12:52

13:21 In Buddhism we have this. The idea of deva loka is that you're almost like a heaven, you are heavenly beings and then the heavenly being and then there's different levels and then we have brahma loka which is above that and then we just chant it mettā sutta and mettā is actually brahmavihāra which is a realm. Report an error in the passage at 13:21 Highlight the passage at 13:21

13:42 Vihara means like you dwell somewhere and then so why would you ever get born as a into a loving kindness realm. It's because you would have a lot of those qualities. You get born into place towards what kind of qualities you have. And that's why for us, most of us, I don't know how many aliens we have there listening now or later on this talk, but we are propelled to be human. Report an error in the passage at 13:42 Highlight the passage at 13:42

14:18 We have this kind of like craving. Report an error in the passage at 14:18 Highlight the passage at 14:18

14:37 like realm of loving kindness. Report an error in the passage at 14:37 Highlight the passage at 14:37

14:43 meta, meta, meta realm, because we might not have enough of that. But it is a doable that you can get Get born into a heavenly realm where there's, which is called loving kindness, realm of loving kindness. But even those realms are, they're not infinite. They come to an end. And that's the thing about even with aliens, we have to remember they are bound by the same rules, which in the Pāli word, you know, these rules, we could say it's dhamma. Report an error in the passage at 14:43 Highlight the passage at 14:43

15:17 So even aliens. Aliens have to abide on, or it's just... It's natural that they are under the same rules, same dhammas. And these dhammas are, everything is impermanent. So even if you get born as an alien, and all these aliens, even their realms are impermanent. You would think, okay, well, they live in these kind of spheres that... Report an error in the passage at 15:17 Highlight the passage at 15:17

15:47 And they have obviously very, very advanced societies or they're behind us, who knows, but there's like, times are so fast. But even then, their societies, their lifespan is not infinite. It has to come to an end. It has to, it's constantly changing. Nothing is permanent, even in the alien realms. Even these alien realms, which we don't know. Report an error in the passage at 15:47 Highlight the passage at 15:47

16:18 We know that they have to be, they are constantly changing. Even them, they suffer from, they have suffering because everything is for them constantly changing. So even aliens would be like sort of saying like, well, our society is changing this way. And when I was a young AI, AT, it used to be different. Report an error in the passage at 16:18 Highlight the passage at 16:18

16:48 So they always come to us like, oh, things are different now. So they are suffering. Again, it's the same thing. It's dhammata. It's just only natural. They belong to dhamma under the same umbrella. So even their realms are impermanent, ever-changing, unreliable. Even their realms are suffering because of that. And even the aliens, for us what we would say, aliens, for them it would be, They would call us aliens. They were like, oh, I'm normal. But for them, even there, they would be, they couldn't find that there is a self anywhere in their kind of way of where they operate. Report an error in the passage at 16:48 Highlight the passage at 16:48

17:34 We don't know how they operate because they are known to us. But they would come under the same category. And it's interesting thing is like with the aliens, could the Buddha maybe arise there? We don't know. Again, I mean, the only thing we can know that we can only have one Buddha at a time, but could it be that there is a different kind of time scale and then they could appear there? Report an error in the passage at 17:34 Highlight the passage at 17:34

18:08 I don't know. It's unknown to us. And, whoa, interesting thing. So there's... Few things mentioned in the sutras about, which are a little bit into the future and a little bit into the space. So we have, for example, we have the sutta, quite a famous sutta about seven suns. And the Buddha said, you know, there will be a time, well, when all the water, all the, like, the sun starts to get bigger in this sutta. Report an error in the passage at 18:08 Highlight the passage at 18:08

18:39 And the sun will start getting so hot that it will start Boiling all the waters, all the rivers, all the lakes will start boiling. Even the great mighty ocean will boil in one point. The sun gets hotter and hotter. And the Buddha said everything in this earth we live in Turns into dust and there's nothing left in this earth when the sun gets bigger and bigger. And then the sun apparently gets to the, he calls that the seven suns. Report an error in the passage at 18:39 Highlight the passage at 18:39

19:15 It depends how you translate that, but it could be that the sun gets times of a seven or there's seven suns. But I think most plausible thing is that the sun gets a size of a seven. And then the sun... It bakes everything in this earth we live in, in a vast time in the future, and then everything will disappear from this, and then even whatever is the rock is left here. Report an error in the passage at 19:15 Highlight the passage at 19:15

19:41 Everything turns into dust, and even that disappears into the dust of the, into the space. And that's what the Buddha said. So even for us, even it's, and that he was talking about there, about the Report an error in the passage at 19:41 Highlight the passage at 19:41

19:58 The impermanence of everything. We think where we live, this beautiful planet of ours, it's, oh, well, that's permanent. It's not. Even the Buddha said, and we know it from the science, but the Buddha said that even our earth will disappear. So even this earth is not permanent. So if you want to look, it's interesting sutta. It's sometimes translated as suttas of seven suns. Report an error in the passage at 19:58 Highlight the passage at 19:58

20:24 And so, And we know that that is true. And so there is few mentions like that. And then there is one mention about one monk. He wanted to know where everything ends. Where do we find the end of things? So what he did, he was meditating. He had a good meditation. And he said, well, I want to find the end. Report an error in the passage at 20:24 Highlight the passage at 20:24

20:49 Like, where is the beginning of all things? Where everything sort of ends. Beginning and ending is... You know, the same saying, it's not really different. So what he did, he in this other sutta, he starts traveling to the nth degree. He goes all the way to the space and he goes further and further and further away. And he was trying to find the end of all things. And then he goes all to these different realms and he keeps asking. Report an error in the passage at 20:49 Highlight the passage at 20:49

21:16 The cool thing about that sutta actually, he goes to... He goes to these different realms, to these heavenly realms, so to speak, and he says, oh, do you, you know, he finds these heavenly beings there that are like, do you guys know, like, where is the end of these things? And the heavenly realms, they always say, like, no, well, not really. Just go up. There's one above us. So they keep going further and further. Report an error in the passage at 21:16 Highlight the passage at 21:16

21:41 So he goes to the next, then the next devil realm, like. Well, I was down there below what's below you guys, and they asked me to come here. Do you know where is the end of all these things? I was like, no, no, it keeps going up. So he keeps going further and further. It's sort of traveling in these realms. And then he goes to the end, and he finds the almighty Brahma. Report an error in the passage at 21:41 Highlight the passage at 21:41

22:06 He was the creator of all of these things. And he goes like, ah, do you know where everything ends? And he said, oh, I'm the mighty Brahma. I'm the first one. I'm the beginning and the end. I have created all. And the monk said, no, yeah, but I didn't ask that. It's like, do you know where everything ends? You know, like, is there an end to this? And he said, ah, yeah, I'm the almighty Brahma. Report an error in the passage at 22:06 Highlight the passage at 22:06

22:32 I created all of this, and I'm the... I didn't ask that. Do you know where everything ends? And the Brahmins said, listen, come with me. So they go behind the corner and said, like, look, I tell you how it is. I'm sort of, I was here first, but I don't really know what came before me, but I was the first one. Report an error in the passage at 22:32 Highlight the passage at 22:32

22:58 And everybody, you know, all those other, the Brahmins, they're like all the other gods, they think I know everything because I was here first. But I don't really, I don't have the answer to this question, but I just don't want them to know that I don't know. Because it would look good. You know, I'm the almighty, but so it doesn't really look good if I don't know. So he goes to the monks like, look, I don't know. Report an error in the passage at 22:58 Highlight the passage at 22:58

23:25 But you know what? I know somebody who knows. And the monk says, well, okay, great. Where should I go? He said, oh, go back to the earth and ask the Buddha. So the monk is like, well, that's where I just came from. So he goes back to the earth and he goes to the Buddha and he says, hey, he goes to the Buddha and being respectful, he's like, do you know where everything ends? Report an error in the passage at 23:25 Highlight the passage at 23:25

23:51 And the Buddha says, it's in this body and mind where you find the ending. You don't need to go looking into the alien realm. You don't need to go to the end realm and this and that. It ends here, right here and you know in this body and in this mind. This is where you find the end. I like that it's a cool idea that it's like it's not like we need to find that answer somewhere outside of ourselves and that's the idea of like really an insight even for us. Report an error in the passage at 23:51 Highlight the passage at 23:51

24:20 The insights are inside of ourselves. We have the answers to end all of this and why the Buddha says It's in this body and mind because we can't really separate body and mind. In Buddhism, we have this idea of mind, but it's really so intertwined when you're alive with this body. It's really difficult to even know what the separation is. So we always consider them almost like one. Report an error in the passage at 24:20 Highlight the passage at 24:20

24:55 Your body and mind are almost like one. It's almost like the mind needs a vessel. And then you say like, what's the content without the vessel? It's sort of like artificial separation. So you can consider the body and mind in that way in Buddhism. But the end of all of these things, you don't need to ask the aliens. The aliens would ask you actually that question. Report an error in the passage at 24:55 Highlight the passage at 24:55

25:23 It's like, we came from the outer space. Do you know where everything ends? And you said, it's in your body. In your mind and body. So when you have a deep meditation and then you want to see the aliens, you don't need to ask these kind of questions. You can ask sort of like, why do you come from? And, you know, what kind of food you eat? And, you know, do you have a girlfriend? Or do you, I don't know, are there different sexes? Report an error in the passage at 25:23 Highlight the passage at 25:23

25:51 Or how do you propagate? It's like, what's fun for you? You can ask those kind of questions. But don't ask things like, You know, what's the meaning of all? They don't know. That's why it's unknown aliens, because the aliens don't know either. They don't have these answers. It's the same answer. They are bound by the same laws. For them as well. So you tell as a Buddhist, well, look, I find these things. Report an error in the passage at 25:51 Highlight the passage at 25:51

26:20 It's in your body and mind where you find the end of all things. So if you see the aliens, you can teach them. It's a good idea. Report an error in the passage at 26:20 Highlight the passage at 26:20

26:28 So the answer is like the ending of all things in this body and mind, even for the aliens. Okay, I don't know if I should tell this joke, but before we go into the meditation, it's about the time for the meditation. Report an error in the passage at 26:28 Highlight the passage at 26:28

26:44 Is it really a joke? Well, one time we were watching this YouTube video. Somebody sent a link to Ajahn Brahm, and it was this old English humor. And there was this... I think it was a Scottish, and I was in Nullamire with him, and it was pretty funny. But it's really a little bit difficult to explain, but this is like a bit of a slapstick comedy. Report an error in the passage at 26:44 Highlight the passage at 26:44

27:11 It was like, I don't know, from 70s. And there's two guys, you know how it is in this cheap comedy series, and the other guy was a police officer, and he comes to this alley, and there's this alien there. It was like... you know he had a tin hat and all that and it's like and it's like so he asked all these questions and then he said um so like what's your name and he's like you can't park here oh that was the that was the you know the thing he said you can't park here i said well i came from outer space i need i just i crashed here it's like no no you cannot park here you you need better take you off your your your your sorcerer from here you cannot just this is uh this is a private property and he said and then he said well where did you come from and where you're going and he goes i uh i'm i came from uh mars and i'm going to uranus and he said oh whoa whoa whoa yeah anyways that was the Report an error in the passage at 27:11 Highlight the passage at 27:11

28:13 Whether you get it or not, but. Ajahn Brahm and I, we thought it was really funny. Anyways, if you're going to Meditate and you're going to Mars or Uranus. It's up to you. Good. Okay, let's meditate. That's a slapstick joke for the night. So everybody, you can relax now for a while. Report an error in the passage at 28:13 Highlight the passage at 28:13

28:40 So take a comfortable sit and make sure you smile a little bit. Happiness is the key to... It's the fast path, not the cringy ones. Report an error in the passage at 28:40 Highlight the passage at 28:40

29:01 So now that you... You feel that you want to sit for a while because it's a good idea to sit in silence for a while. Report an error in the passage at 29:01 Highlight the passage at 29:01

29:22 So feel how your body feels like. And when you feel how your body feels like, you know what your mind is like. Report an error in the passage at 29:22 Highlight the passage at 29:22

29:42 So what do you think your mind is like when you feel your body? Report an error in the passage at 29:42 Highlight the passage at 29:42

29:58 Is your mind agitated? Is your mind calm? Report an error in the passage at 29:58 Highlight the passage at 29:58

30:14 Is your body agitated or calm? Report an error in the passage at 30:14 Highlight the passage at 30:14

30:20 Can you somehow make your body more calm? Can you make it calmer? Can you make it softer? Report an error in the passage at 30:20 Highlight the passage at 30:20

30:35 What could you do to soften up your body? Report an error in the passage at 30:35 Highlight the passage at 30:35

30:48 Be kind towards your body. And when you are kind towards your body, you're kind towards your mind. Report an error in the passage at 30:48 Highlight the passage at 30:48

31:02 Interested about your body. Report an error in the passage at 31:02 Highlight the passage at 31:02

31:07 It's telling you something. You need to listen to it. Report an error in the passage at 31:07 Highlight the passage at 31:07

31:16 This body is good enough. It's not perfect. It's a human body. There's only so much you can expect from this body. Report an error in the passage at 31:16 Highlight the passage at 31:16

31:37 This body doesn't belong to you. Report an error in the passage at 31:37 Highlight the passage at 31:37

31:52 This body belongs to the nature. Report an error in the passage at 31:52 Highlight the passage at 31:52

32:00 Keep up with that interest of your body. Allow the body to relax. Report an error in the passage at 32:00 Highlight the passage at 32:00

32:16 Be kind towards your body. Report an error in the passage at 32:16 Highlight the passage at 32:16

32:45 Keep going back to your body with kind attitude. Report an error in the passage at 32:45 Highlight the passage at 32:45

32:59 Once in a while you might see a movement there which is the breathing and Report an error in the passage at 32:59 Highlight the passage at 32:59

33:12 then there's some pain somewhere. Don't fight the pain. Understand it. What is the pain trying to tell you? Report an error in the passage at 33:12 Highlight the passage at 33:12

· · · silence, 1 minute

34:26 If you keep sitting there with kind attitudes, with softness, you might start seeing that the... The body is breathing. The Report an error in the passage at 34:26 Highlight the passage at 34:26

34:47 breath just comes and goes on its own pace. You Report an error in the passage at 34:47 Highlight the passage at 34:47

34:58 don't need to control the breath. The Report an error in the passage at 34:58 Highlight the passage at 34:58

35:04 breath changes according how much oxygen the body needs. Report an error in the passage at 35:04 Highlight the passage at 35:04

35:18 So again, be interested about the body's needs. How much breath goes in and out of your body. And Report an error in the passage at 35:18 Highlight the passage at 35:18

35:49 same thing. Be kind towards that attention. Be Report an error in the passage at 35:49 Highlight the passage at 35:49

35:58 interested about the body breathing. It is not your body. It is just the body breathing in and out. Just Report an error in the passage at 35:58 Highlight the passage at 35:58

36:18 relax. Report an error in the passage at 36:18 Highlight the passage at 36:18

36:23 Can you Report an error in the passage at 36:23 Highlight the passage at 36:23

· · · silence, 2 minutes

38:23 see how soft and gentle the breath, the breath is going to your body? How calm it is. Report an error in the passage at 38:23 Highlight the passage at 38:23

38:40 Enjoy the breath. Be kind towards the breath. Report an error in the passage at 38:40 Highlight the passage at 38:40

38:47 It's your body breathing. Give Report an error in the passage at 38:47 Highlight the passage at 38:47

· · · silence, 2 minutes

40:57 more and more kindness towards that movement of the breath in your body. Give Report an error in the passage at 40:57 Highlight the passage at 40:57

41:06 it more and more softness. Report an error in the passage at 41:06 Highlight the passage at 41:06

41:14 See the breath. It's more and more beautiful. But it depends on your mind how you look at it. Allow Report an error in the passage at 41:14 Highlight the passage at 41:14

· · · silence, 1 minute

42:18 the body to relax. Relax. And Report an error in the passage at 42:18 Highlight the passage at 42:18

42:27 the breath is just flowing beautifully in. And now, let's Report an error in the passage at 42:27 Highlight the passage at 42:27

· · · silence, 4 minutes

46:57 worry about the world. The world is within your body and mind. Report an error in the passage at 46:57 Highlight the passage at 46:57

· · · silence, 4 minutes

51:20 Please come back to the breath. When Report an error in the passage at 51:20 Highlight the passage at 51:20

51:31 wandering too far in the world, come back to the breath again. We don't have that much time left on the meditation. Report an error in the passage at 51:31 Highlight the passage at 51:31

51:44 Enjoy the breath. Report an error in the passage at 51:44 Highlight the passage at 51:44

· · · silence, 2 minutes

53:46 Breathe through the happiness of your mind. Now Report an error in the passage at 53:46 Highlight the passage at 53:46

· · · silence, 3 minutes

56:45 feel your body again as a whole. Report an error in the passage at 56:45 Highlight the passage at 56:45

56:53 What does your body feel like now after a short sit? What Report an error in the passage at 56:53 Highlight the passage at 56:53

57:20 about your mind now Report an error in the passage at 57:20 Highlight the passage at 57:20

57:24 that you took care of your body by allowing it to be soft? How's your mind now? I Report an error in the passage at 57:24 Highlight the passage at 57:24

57:53 will ring the bell three times now to end the meditation. That Report an error in the passage at 57:53 Highlight the passage at 57:53

58:18 is the end of the meditation. Report an error in the passage at 58:18 Highlight the passage at 58:18

58:30 Okay. Anybody has anything to say, please? Please do so. I Report an error in the passage at 58:30 Highlight the passage at 58:30

58:48 want to say, I think aliens feel like they can be good monks because when I saw that, when I saw that people draw them, they're always in bold head. Report an error in the passage at 58:48 Highlight the passage at 58:48

59:03 Aliens could be good monks? Yeah. And I will go to listen to their dharma talk if they come and learn the dharma. Yeah. I feel like it's a good idea and I feel like if you have very strong desires to go to Mars you may be reborn as an alien to fulfill that sort of desire. I think so. I think if we are as a humanity we start expanding into the space as they are going want to go into the Mars. Report an error in the passage at 59:03 Highlight the passage at 59:03

59:41 I think they get drawn to that and they just get reborn there over and over again. And whenever, if we keep spreading up as a humanity, as a race, I'm sure it will start happening that they get drawn into those kind of places. They get reborn. In that sense, it's an interesting thing. And they'll probably come back from there. Report an error in the passage at 59:41 Highlight the passage at 59:41

1:00:05 Mars. We think they're aliens attacking from Mars, but they're actually humans having lived there for a couple hundred years. They think they know better than they attack Earth, but they're actually humans being there for a few generations. Report an error in the passage at 1:00:05 Highlight the passage at 1:00:05

1:00:25 Who knows? I need someone to write about the story of this. Yeah, it could be a movie. Report an error in the passage at 1:00:25 Highlight the passage at 1:00:25

1:00:36 Do you want to read the questions, Gloria, from the chat? Because I don't have my glasses on. I don't see. Is that a question? I think there is a question sent before the meditation started. Do aliens have solid form? I don't know. Yeah, I guess they do. Do they have solid form? I don't know. Report an error in the passage at 1:00:36 Highlight the passage at 1:00:36

1:01:07 I'm sure they have and they don't have. I mean, what does it mean? They have to have certain kind of, if you take a Buddhist sort of philosophy, they would have to have a certain kind of attributes and they would, would they have to have some solidity? Not necessary, depending of what realm they live. So they could be just mind-made beings. Yep, I think. Report an error in the passage at 1:01:07 Highlight the passage at 1:01:07

1:01:36 Yep. Kaliang, did you have a question? Yeah, I have several questions, but I think I'm going to ask the one I'm most curious about, or more so the one that I just really need an answer to, so to speak. So there seem to be many practices in Buddhism, you know, loving kindness, contemplating one's death, or the impermanence of things. Report an error in the passage at 1:01:36 Highlight the passage at 1:01:36

1:02:06 things or thinking about the nature of the world as not self and so on, how do we sort of decide which one from all of these do we practice? Report an error in the passage at 1:02:06 Highlight the passage at 1:02:06

1:02:22 What I've done is just basically seeing what seems appropriate at the time and I just do that but I'm not really Yeah, I don't think there's a really Report an error in the passage at 1:02:22 Highlight the passage at 1:02:22

1:02:37 exact answer for that the and I don't remember ever in the suttas the Buddha said that this is they they sort of like like loving kindness for example it could be like antidote if you have hatred so then you should practice loving kindness for example and then or like of like same with um death contemplation is sort of like you're trying to sort of stir up and like energy that I was like I should be practicing I will die and so like like I should be keep doing these practices meditation and being kind because I know the death will come and also you take care of others. Report an error in the passage at 1:02:37 Highlight the passage at 1:02:37

1:03:22 You find that meaning of off like, OK, What am I lacking now, perhaps? Maybe you could think it that way. That, like, okay, my practice is not really going well. I'm having practice. Well, okay, then you sort of stir up energy, sort of like, look, I should do death contemplation because it should come up with this kind of like, well, I should practice because then... Report an error in the passage at 1:03:22 Highlight the passage at 1:03:22

1:04:00 That brings up that death contemplation, that idea is like instead of like, oh, I was meditating, but then you drift off and you stop meditating. Well, maybe it doesn't interest you enough or you just don't have the reason to practice. And then, for example, death contemplation would bring you that. Or if you feel like I'm really agitated, I don't have enough. Yeah. Report an error in the passage at 1:04:00 Highlight the passage at 1:04:00

1:04:31 You're restless or something. That calming, different things would calm your mind. So it really depends on what your mind needs. So you sort of like, once in a while, you could call it almost like an insight. It was like, oh, practice is not going well. And then you're just sort of like, what can I do about it? Maybe I'm not doing it enough. Maybe I'm not. Report an error in the passage at 1:04:31 Highlight the passage at 1:04:31

1:04:59 So it's almost like a tool and you need to learn what tool to use at that time because just loving kind itself, it's almost like a tool which becomes plant. If you keep using a saw, it becomes plant because it's lacking this kind of inspiration at some point. So you change these kind of tools or practices you do. Report an error in the passage at 1:04:59 Highlight the passage at 1:04:59

1:05:25 Look, it's a little bit like you said, you just like feel, you know, like, oh, I just do this now. But more you keep doing it, more you keep practicing, it's sort of like your mindfulness, mindfulness meaning memory, your sati, like memory, like, oh, I'm realizing that my mind is like this at the moment, so I should have more compassion, for example, in my daily life. I feel down. Report an error in the passage at 1:05:25 Highlight the passage at 1:05:25

1:05:56 Okay, well meditation is not going to really work if I just feel really a lot of doubt or really almost depressed. I need to then antidote for that. What could take away doubt, for example, is studying the suttas or listening a teacher. Find the inspiration. Inspiration takes away the doubt. Report an error in the passage at 1:05:56 Highlight the passage at 1:05:56

1:06:22 It really, so you, that's why we call it mindfulness practice. It's sort of like you start understanding what your mind is. Sometimes it's, a lot of times it's difficult, but you get better at it over time. And then you know whether you should do really like death contemplation and if it's really working. But you can just keep trying different things, there is no. Report an error in the passage at 1:06:22 Highlight the passage at 1:06:22

1:06:51 Exactly. Thank you. Yeah, sure. Nim, did you want to ask something? Report an error in the passage at 1:06:51 Highlight the passage at 1:06:51

1:06:58 Thank you for teaching today. When Vivian said that you were coming today, it was like, made my day. Oh, good. So thank you. My question was about, I think, similar to the last one, about how, yeah, I find that, like, I mean, this is probably normal, but like, depending on the, like, Report an error in the passage at 1:06:58 Highlight the passage at 1:06:58

1:07:25 Situations around me like you know um like sometimes um like when I think during the meditation you said like don't think about the world outside like think about the world inside you and like if external things are a bit chaotic let's say with your family or like studies or something and I find that like my mind like goes into this like spirals and um and gets like very excited and like fixing something like um yeah and even absorbing i feel like like energies of like um people that i'm close to um especially if they're like you know going through like hard times and then i feel like my mind is like really restless and like even my body so um yeah how do i i guess like be there for them but then they're not i guess like um like absorbed yeah okay um yeah i know what you're asking them and uh it's a i'm sure we can all relate to that every single one and we get sucked into that um whether it's the Report an error in the passage at 1:07:25 Highlight the passage at 1:07:25

1:09:11 others, so you need to not to be there with them. You need to be sort of like standing outside of that. that hole and then you can lift them out so make sure you don't get sucked into that too much because we we have to realize that it's endless it's like these things always keep up coming up and then um there's problems coming you solve one but there's there's other ones coming as um like i now like i just call my mom for example the my mom's birthday was a couple days ago and i called and And, you know, she was sort of happy I called. But then she was saying, because she's the care for my dad, that how it's bogging her down. And he was saying bad things. Report an error in the passage at 1:09:11 Highlight the passage at 1:09:11

1:10:03 He's lost his memory. So I don't know whether he means it then. But he was just sort of like she cannot help him too much. And then he got agitated. Just by him, my mom trying to take him to the wheelchair and pushing him out and this and that. And then he was saying how bad person she is and all that just by, you know, how it is when you're in that kind of situation. Report an error in the passage at 1:10:03 Highlight the passage at 1:10:03

1:10:27 So she was really upset about it, obviously. She was just trying to do her best. But, you know, then that person with an Alzheimer's takes it as like, oh, you're just disturbing me. me, but so So life is endless like that. We always get these things and so always remember that like try not to get sucked into these things and then with this like again this is why it's called like mindfulness practice practices that and mindfulness really the sati is a memory. Report an error in the passage at 1:10:27 Highlight the passage at 1:10:27

1:11:03 You have to remember part of like this is what human life is. So that's part of the memory. Don't expect too much from others or yourself. Lower your expectations of the world. And then that is a good practice even. Again, mindfulness practice is you go there all the time and you're trying to think about, I wish it wasn't like this, I wish it wasn't like this. Report an error in the passage at 1:11:03 Highlight the passage at 1:11:03

1:11:30 Or you think about how to change this. How can I sort of solve the problem? You know there's not going to be a problem you can't solve. A lot especially problems with relations and other people's problems. Because they're not really problems which are solvable. There is no answer to a lot of these things. So one thing, it's sort of like you have to just like, I just drop it. I just have to do something else. Report an error in the passage at 1:11:30 Highlight the passage at 1:11:30

1:12:03 And very simple techniques are just think a feel about your body. When you're walking on the street and you think about it, think about it, think about it, stop it. Just walk. Just bring your attention to your feet. Just walk for a while. And then just, that is just, even if it's one, two, three seconds you're able to drop it, you've realized that what a heavy burden it is you're carrying it everywhere. Report an error in the passage at 1:12:03 Highlight the passage at 1:12:03

1:12:34 And then it gives you this little bit of like, I don't want to do that. And then you again, you start thinking about it, thinking about it, bring back again, you know, like few times into your feet, you know, I'm walking, I'm walking, I'm just walking. Don't, you know, you forcefully almost like not to think about it. Or if you could make up your own practice. And there is things like if you could do walking meditation, for example, if you find a good spot where you can just do a few, you know, like on the corridor or somewhere where you don't have distractions. Report an error in the passage at 1:12:34 Highlight the passage at 1:12:34

1:13:07 Keep walking and every time you step, me too, I will die. Me too, I will die. And that is sort of then you're incorporating walking meditation with death contemplation. And then you're just sort of like you keep doing it. And you realize that the mind, when you're with that, me too, I will die, me too. Report an error in the passage at 1:13:07 Highlight the passage at 1:13:07

1:13:33 And then you keep doing it. And then you're just sort of like. Why do I keep thinking about these things? You know that you're not going to solve these problems. You know they're endless. But sometimes you just have to do these kind of practices like that death contemplation and walking meditation where you actively bring your mind into it. Report an error in the passage at 1:13:33 Highlight the passage at 1:13:33

1:14:00 It's like these are just... Useless things of think about. So think about something, thinking to begin with is very useless. And the Buddha recommended, the Buddha really said that to really, we talked about different kind of like practices and the Buddha said to how to, the antidote for thinking is breath meditation. Report an error in the passage at 1:14:00 Highlight the passage at 1:14:00

1:14:28 Quite often it doesn't work. If you go, but if breath meditation is going well, It actually stops your thinking. But, you know, sometimes to get there, really, you need to do other practices. But also think about, you look at your thoughts and say, like, how useless they are. Like, don't appreciate your thinking too much. Report an error in the passage at 1:14:28 Highlight the passage at 1:14:28

1:14:53 Thinking is really, if you start looking your mind, your thinking mind, and it's like, it's just a garbage bit. I don't know, mine is. Maybe everybody else has a lot of very useful thoughts, but my thinking is just absolute waste of time. Report an error in the passage at 1:14:53 Highlight the passage at 1:14:53

1:15:15 These are just ways to try to alleviate a little bit of your problems. You have problems, and every one of us, we have that. That's why these practices are useful and they're helpful. For all of us. That's why we keep doing it. So keep at it, Nim. You get new problems, don't worry. You solve what one said and then new problems will come. Report an error in the passage at 1:15:15 Highlight the passage at 1:15:15

1:15:51 I wish I can say this to my boss. Okay. Kristel, did you want to say something? Report an error in the passage at 1:15:51 Highlight the passage at 1:15:51

1:16:05 I just wanted to say hello and thank you very much. I really appreciate your teachings and the way you answer questions. Yesterday, I had planned to go for lunch, but then when I realized it was you that was teaching today, I decided to stay at home. Oh, how kind. Yeah, yeah. Okay. Because often you say that you have doubt, and I'm thinking, I'm a bit like, I want to fix people. Report an error in the passage at 1:16:05 Highlight the passage at 1:16:05

1:16:39 If they have doubt, I want to give them like joy. Oh. I'm realizing that I'm trying to do this with you. Oh, thank you. Yep, yep, yep. I really enjoy your teaching. Okay, thank you, thank you. Okay, I have less doubt at this moment. Let's see what happens tonight. I'm going to wake up crying again two o 'clock in the morning and like, yeah, okay, whatever. Report an error in the passage at 1:16:39 Highlight the passage at 1:16:39

1:17:03 No, I don't cry at 2 o 'clock in the morning. But you know how it is when you wake up 2 o 'clock in the morning and you just have that kind of endless loop about I'm useless, what did I do today, this and that. Yeah, it just happens. Report an error in the passage at 1:17:03 Highlight the passage at 1:17:03

1:17:23 But thank you. Yeah, it was very nice. I'll take that. It's one of the beautiful things about being a monk here. The pay is a bit low, I would say, but the benefits are tremendous. Report an error in the passage at 1:17:23 Highlight the passage at 1:17:23

1:17:38 We don't get paid at all. I think that's the nice thing, that we don't get paid. I really wouldn't like this if we would get paid. It wouldn't have nearly the happiness we get if we would get paid. Anything else? Ajahn, I have a question for you. Okay, yes, please, Emma. So you just talked about earlier that there can always just be one Buddha. Report an error in the passage at 1:17:38 Highlight the passage at 1:17:38

1:18:09 Can you elaborate a little bit on that? Do we get a Buddha and did we have one since the Buddha that we follow right now? Because that's like 2,000 years ago. Can you talk a little bit about that? Yeah, it's a very, very, very... We teach about it, or it's mentioned a few places in the suttas. It's been maybe made too much of it. But the Buddha did say that the Buddha only appears. Report an error in the passage at 1:18:09 Highlight the passage at 1:18:09

1:18:48 The Buddha really means somebody who discovers these teachings. Dhamma is discovered by the Buddha. And there's been Buddhas before this Buddha, and there will be Buddhas after this somebody. Report an error in the passage at 1:18:48 Highlight the passage at 1:18:48

1:19:01 You can have fully enlightened ones, fully enlightened beings right here and now. They exist, no problem at all. But the Buddha is one who discovered the teachings to somebody people can follow after him to get into the deep meditations and actually to become fully enlightened one. So somebody, that's why we can only have one because somebody, it really means like somebody who discovers the teachings. So you cannot have like two people. Report an error in the passage at 1:19:01 Highlight the passage at 1:19:01

1:19:31 Well, I guess you could say that two people could discover it at the different parts of the world, but the Buddha said you can only have one Buddha at a time in the world. Report an error in the passage at 1:19:31 Highlight the passage at 1:19:31

1:19:42 The thing is, we can have, again, it's a bit of a technical issue thing, but we can have these things, what we call Pachaka Buddhas, which they don't teach. So our Buddha, what we get the teachings now, he was one of those ones who was teaching, but there's But even those buddhas who don't teach, they can only appear when there is no dhamma. So when there is no dhamma, when there's no these kind of teachings, they don't exist, you cannot have buddhas. Report an error in the passage at 1:19:42 Highlight the passage at 1:19:42

1:20:17 You can have enlightened beings like on this path of being like stream mentor, once returner, non-returner, arahant, but the buddhas cannot exist. So we could not have buddhas. appearing now because our dhamma is still alive. But this dhamma, these teachings will also disappear. Like they could corrupt. Report an error in the passage at 1:20:17 Highlight the passage at 1:20:17

1:20:41 People start, monks and nuns, they start teaching wrong things. Saṅgha disappears. We don't have monks and nuns. That really starts taking down the teachings. And you lose respect. When you As the students, as the meditators, you lose respect for these things. You don't want to listen to these things. It will start declining, and that's why it will disappear. Report an error in the passage at 1:20:41 Highlight the passage at 1:20:41

1:21:07 So that's, I would say, perhaps even with these AI things we're getting, that the disappearance will sort of partly come because of that, because it becomes this kind of mishmash. Nobody knows what real dhamma is. At the moment, we still know it very clearly, but it will become very diluted. The Buddha said people will start appreciating more about poetry instead of the real dhamma. Report an error in the passage at 1:21:07 Highlight the passage at 1:21:07

1:21:35 They just listen to this kind of poetic teachings and they think like, oh, these are very high teachings. They sound high fluting, but they're not actually the teachings. Report an error in the passage at 1:21:35 Highlight the passage at 1:21:35

1:21:46 So that's one thing, losing respect. All of these things, yeah, so it will disappear from the world, but it will disappear, but then that means that the Buddha, well, then there can be another Buddha rising, yeah. And the next one will be the Buddha matriarch, yeah. Report an error in the passage at 1:21:46 Highlight the passage at 1:21:46

1:22:08 I don't know what else to say there. I never thought too much about that, but it's going strong at the moment, so we don't, the teachings are here, so we, you know, let's enjoy it while we have it. Report an error in the passage at 1:22:08 Highlight the passage at 1:22:08

1:22:24 Do you want to ask another? Kalayan, question? Yeah, if it's possible. If you don't have time, that's okay. No, no. I'm just going back to Makuti to cry and nothing else to do tonight. Yeah. Report an error in the passage at 1:22:24 Highlight the passage at 1:22:24

1:22:40 Yeah, so something that's been bugging me is that so there are many complicated ethical situations which we can fall in. So even monks, in my opinion, for example, you might have a monastery, but you have termites. and you can't get them out you know um and i'm guessing most of the time you have to for example gas the termites so that they don't need the monastery and my question is how is it possible for them to be such complicated situations in our world but for our hearts which should be being literally incapable of doing such things exist sort of at the same time because i've heard of many Great teachers, not me, but for example, I heard a story about Ajahn Chan, I think, who in the monastery in Thailand, there was a time when there were termites. Report an error in the passage at 1:22:40 Highlight the passage at 1:22:40

1:23:37 And I don't know the details, but I think he either allowed it to happen or he directly said it should happen to gas the termites. And yeah, that's been sort of bugging me. Yeah, there are these ethical questions and it's an interesting thing that when we take our ordination, it actually mentions termites in that when you're taking ordination and when you are ordained, you shouldn't even kill these small ants. Report an error in the passage at 1:23:37 Highlight the passage at 1:23:37

1:24:12 And it's mentioned there. It's quite an interesting thing. What we have to do practically in those kind of situations is that which you think we're going around this problem, but we could tell, for example, somebody that, look, I live in this hut and then termites are attacking you and attacking it. I could tell somebody who was in a monastery who was not a monastic. I said, like, look, could you do something about it? And if they, you know, gas, the termites, we're actually using this poison, which here in Australia where you can put certain kind of poisons around your house, so you can do that. Report an error in the passage at 1:24:12 Highlight the passage at 1:24:12

1:24:58 And then if they would do it, In this forest, Report an error in the passage at 1:24:58 Highlight the passage at 1:24:58

1:25:12 if you come from West Australia, allowed, that I can just hint. And, or what we had done in the past. Report an error in the passage at 1:25:12 Highlight the passage at 1:25:12

1:25:17 Termites are a really big problem. We call them white ants. And just recently, my heart was just like, it's weird. It's like I have a door seal, which is under the door where it seals against the door. So you don't have air coming under the door. The door seal, it was timber. And I was gone for a while. I went to Melbourne in February. Report an error in the passage at 1:25:17 Highlight the passage at 1:25:17

1:25:45 And I came back, and I just stepped on it, and it was like cardboard. They ate everything underneath. So it was like paper. It turned that whole thing, and they were... When I opened the door, they had sealed the gap between the door and the seal underneath so well that you barely open the door, and it's just full of mud. Report an error in the passage at 1:25:45 Highlight the passage at 1:25:45

1:26:05 So everything just turns into paper, all the timber. And if you let them inside of your hut, they absolutely eat everything. like your books, everything they can get into it, they just, you know, borrow in and they create. So what we had done in the past that if in those kind of situation you can take a group decision. Report an error in the passage at 1:26:05 Highlight the passage at 1:26:05

1:26:44 And instead of like having you say that we need to exterminate, we need to kill, so to speak, these termites, we take as a, it's almost like a group decision, the whole saṅgha, we say like that heart is being infested by the termites. We need to do something about it. Should we call the pest exterminator? And we have done that in the past where we've done that. Report an error in the passage at 1:26:44 Highlight the passage at 1:26:44

1:27:12 And then it's sort of like a group decision. Again, it sounds like we're going around the rule so I can hint somebody or we can take a group decision. Nonetheless, you know, you bear the kamma, so to speak. But then how can we have somebody who's fully enlightened and they wouldn't hurt anything? So you're going into that kind of realm where when somebody, it's only acting out of compassion. Report an error in the passage at 1:27:12 Highlight the passage at 1:27:12

1:27:43 For that kind of being, again, they can do those things where they can say that's like, oh, I kind of live in my hut. And then they could say somebody. And if they take that somebody, you know, a lay person, if that lay person would get that idea that, oh, we need to protect this monk's hut, they would help him. Report an error in the passage at 1:27:43 Highlight the passage at 1:27:43

1:28:07 But that person couldn't go any further than that. He would still say like, look, I need accommodation. It's cold here. We just had a storm and wintertime here now, it is getting a bit cold. So a lot of people would naturally help those kind of people because they are just so, they have a lot of compassion, those kind of person. Report an error in the passage at 1:28:07 Highlight the passage at 1:28:07

1:28:31 People want to be around those kind of people. So very naturally, a lot of people would help all the time. It's same like for us, we cannot. We cannot cook food. We cannot ask for things. But if we appear with, and people know what we're doing, they want to give us food. But we cannot say, give me that kind of food. Or, you know, like, we don't beg, so to speak. We make ourselves available. Report an error in the passage at 1:28:31 Highlight the passage at 1:28:31

1:29:02 And that's the difference between us going what arms round, we call arms round, instead of like... You couldn't call us beggars in that sense. That we are just sort of like we. So I'm not sure if I give you, am I giving you the right answer? Like how do you square up this like idea that how can you have a fully enlightened one who's got just perfect compassion in this world and yet world is tricky like you give this example of termites. Report an error in the passage at 1:29:02 Highlight the passage at 1:29:02

1:29:34 They wouldn't intentionally hurt them. That's why I'm trying to say. They would avoid that all that possibility but they could still say somebody that look I'm living in this hut and it's really not usable anymore the termites have like they could then they would say to the amongst the other monks perhaps and the other monks would get that idea that oh this monk has to to move away from the heart, so then they would try to find a solution for it. So like, it's like that. Report an error in the passage at 1:29:34 Highlight the passage at 1:29:34

1:30:15 So I don't know what else to say about that really, but that's, again, it's sort of like there would be a natural solution for Are there Report an error in the passage at 1:30:15 Highlight the passage at 1:30:15

1:30:37 any more questions or comments? If Report an error in the passage at 1:30:37 Highlight the passage at 1:30:37

1:30:44 no, I think... Please say something. I do have a question, but it's already past the time. No, I just answered quickly. That's right. It's very convoluted, though. Well, keep it short, convoluted. Okay. You mentioned in your talk that you think there's a possibility different time scales can exist at once, right? Report an error in the passage at 1:30:44 Highlight the passage at 1:30:44

1:31:13 You were saying perhaps like aliens. Well, at least that's how I interpret it. Yes, yes, yes. So does that mean... the past the present and the future can all exist at the same time that i don't know no what i really meant that it's sort of like um if something moves in in front of you like really quickly like somebody oscillates really really quickly if it's too fast for you to comprehend it you wouldn't even see that and if they come if they appear very slowly in front of you Like a minute passes and then they disappear again and then like another minute passes and they can only appear that quick in that way. You wouldn't see them either. Report an error in the passage at 1:31:13 Highlight the passage at 1:31:13

1:31:55 These are outside of your realm. It's just sort of like you're not, as human we just cannot sort of see certain things which oscillate in different wavelengths, so to speak. But can the, no, the future hasn't appeared yet. Report an error in the passage at 1:31:55 Highlight the passage at 1:31:55

1:32:16 Only thing I can say that the past conditions this moment and this moment you're conditioning the future. So everything you do, you are conditioning the future to be the way you want it to be. So no, they wouldn't exist really at the same time. So we're always living in the present. Report an error in the passage at 1:32:16 Highlight the passage at 1:32:16

1:32:39 Which is conditioned by the past. Yeah. So it's not, present is, yeah, present itself is nothing. It's that whatever the past was, it becomes the present, yeah. So if you are making the present now, and then that becomes again the present. So that's why we can change the future in the sense that there's like, it's interesting, weird people sometimes say like, well, if there's no, There's no you really there, like everything is anattā, there is no self, like what gets reborn, but it's the same kind of question or like what future will be. Report an error in the passage at 1:32:39 Highlight the passage at 1:32:39

1:33:25 It's your future will be, you will be in your future because you're conditioning it now. And then again, that conditioning just continues. So it's like you know you will be in the future tomorrow you wake up as you and not your sister. But it's just... But it's, you know, certain things are conditioned by your family and the society you live in. But there is, you have a different kind of stream coming from all the past conditioning, which comes from the past lives as well. Report an error in the passage at 1:33:25 Highlight the passage at 1:33:25

1:34:00 I see. I mean, I don't really get it, but I'll think about it a bit more. Oh, great. Yeah, I had this interesting thing. It's like one time I remember I was just a young monk, maybe a novice, and I was like really excited about all these things. And I was like, my cousin asked me this kind of question. She was a bit... Report an error in the passage at 1:34:00 Highlight the passage at 1:34:00

1:34:39 just said. Report an error in the passage at 1:34:39 Highlight the passage at 1:34:39

1:34:46 Maybe you're not, it's just you're not ready yet, Vivian, to understand. That's the reason. No, it's really, I cannot explain. If you don't understand, it's not your fault. It's not you're not ready. It's just because my explanation is not good enough. That's it. So never think you don't, you cannot understand. It's just a teacher cannot teach. Report an error in the passage at 1:34:46 Highlight the passage at 1:34:46

1:35:04 All right, that's it. I'm going to my cold hut. I don't have a heater anymore in my hut. I'm freezing there, so have warm feelings towards me and we see you all somewhere in the future, hopefully. Very good. Have a good night. Bye. Thank you. Thank you. Thank you, Ajahn. Thank you, Ajahn. Thank you, Ajahn. Report an error in the passage at 1:35:04 Highlight the passage at 1:35:04