Guided Meditation

0:00 So good afternoon everyone. I think sometimes when you meditate at times that you can't stop your thinking mind, isn't it? It's just crazy. It's just like the mind is so, you know, the thinking like, you know, non-stop, like you really drive you up the wall. And then most people tend to use... Report an error in the passage at 0:00 Highlight the passage at 0:00

0:23 Willpower to stop it, to try to, you know, then the harder you try to stop your thinking, you think more, isn't it? You find that it doesn't work because when you try, the harder you try actually reinforce, you know, the actually underlying tendency. The Buddha's call, because of someone, a great thinker, because they have a very strong underlying tendency to proliferation. Report an error in the passage at 0:23 Highlight the passage at 0:23

0:47 So then the thinking itself actually is feeding your underlying. tendency to proliferation. The Buddha said when you have very strong underlying tendency to proliferation, it gives rise to thinking. And the thinking itself gives rise to desires. Sometimes once you latch into the thinking, you can find things go on and on, isn't it? It's just like... Report an error in the passage at 0:47 Highlight the passage at 0:47

1:13 One thing leading to another, go on and on and on. And then it gives rise to desires. When you're thinking about it, isn't it? Then that's the desires. You give rise to desires. And the desires give rise to likes and dislikes. And the likes and dislikes give rise to greed and hatred. Because the things that you like, I want, you know. Report an error in the passage at 1:13 Highlight the passage at 1:13

1:38 It gives us a great, ah, I want more, you know, I wish I would have this. The thing that we don't like, oh, you know, it's terrible, why this thing happen to me, I don't like this, you know. And this is you can find why the thinking itself is just like, it's just a snowball, like it peripherally go on and on and on. And sometimes the moment once you suck into that, sometimes you find it very difficult to stop. Report an error in the passage at 1:38 Highlight the passage at 1:38

2:03 It's just like, it's just like, it's just like a vehicle travel 120 kilometers. So the more you put... you know try to stop it actually counterproductive rather than your your underlying tendency get weakened actually is get it get worse you know because you're reinforcing it so the more you put the The more you use willpower to push it away, actually it's counterproductive. Actually you're reinforcing it. That's one of the ways, actually it's very helpful. Report an error in the passage at 2:03 Highlight the passage at 2:03

2:39 And some people use, for example, because when you're thinking mind, and then you try to stop your thinking mind, sometimes people try to force themselves to focus on the breath. I focus on the breath so I don't think. But sometimes it can be counterproductive. Sometimes the more you focus, because you're using willpower to force on, because breath itself is more subtle, but then your mind is so active, and then you try to focus on something that is more refined, because breath is more refined. Report an error in the passage at 2:39 Highlight the passage at 2:39

3:19 It's difficult, isn't it? They say sometimes you have to learn to... To pacify, you know, try to calm down, you know, slow down. It's just like a vehicle, so you cannot just pull, you know, you cannot just stop, isn't it? When it travels so fast, isn't it? Report an error in the passage at 3:19 Highlight the passage at 3:19

4:04 This is how to minimize the thinking. But eventually, if you be able to focus on the breath, eventually you have to drop the thinking. But then, first of all, you have to minimize thinking first. Another way is also helpful. You can use a breathing exercise to minimize your thinking. So you can do breathing in, thinking, breathing out, pace. This is also because we... Report an error in the passage at 4:04 Highlight the passage at 4:04

4:31 The moment we try to push it away or we try to stop it, it comes from ill will. We don't want it, you know, try to stop. Actually, we are reinforcing our underlying tendency, ill will, aversion towards that. But then, rather than be at peace with that, at ease with that, you know, it's okay. It's just thinking, no big deal, you know. Report an error in the passage at 4:31 Highlight the passage at 4:31

4:52 So when you do the breathing exercise, it's just okay. Breathing in, thinking, breathing out, peace. It gives you that psychological imprint in the mind. It's okay, you know, make peace with, you know, make peace with the thinking mind. It's okay. So sometimes the harder you try to stop it, it can become the productive. Okay, it's okay. You know, you embrace it. It's okay to, you know, and learn. Report an error in the passage at 4:52 Highlight the passage at 4:52

5:19 This is how you train your mind. Learn to make peace with it, you know. Accept it. Because sometimes acceptance itself is also letting go because we are not accepting. We want to push it away. I don't want this. You push it away, but it's okay. So you keep doing that. It's also aware, because when you recite that, breathing in, thinking, breathing out, peace, breathing in, thinking, breathing out, peace, itself is also thinking, but at least it minimizes your thinking. Report an error in the passage at 5:19 Highlight the passage at 5:19

5:48 So that you rather than, sometimes we tend to be very harsh to our mind. We use so much willpower and very forceful. So when you are very forceful, actually, Also, very draining, it will drain your mental energy because if you use too much willpower to try to push things, you know, try to push away your thinking, it can be counterproductive. Report an error in the passage at 5:48 Highlight the passage at 5:48

6:09 And also, really enforce your underlying tendency. Then next time, actually, your... When you have very strong underlying tendency, you know, to prefer it. I know some people said to me that they can't even sleep. Sometimes at night they cannot sleep. They're thinking their mind is so active because of the underlying tendency is strong. So that's why you are reinforcing your underlying tendency. And it's very interesting, isn't it? Report an error in the passage at 6:09 Highlight the passage at 6:09

6:37 And you can see everything that will not happen out of no... Out of nowhere, you know, it just happened. There always is a cause and conditions because we have the underlying tendency. And then given the condition, you give rise to thinking. Thinking gives rise to this and then gives rise to desire. Desire gives rise to likes and dislikes. Likes and dislikes give rise to greed and aversion or hatred. Report an error in the passage at 6:37 Highlight the passage at 6:37

7:07 And then you can see the greed and hatred also come from our likes and dislikes. And our likes and dislikes come from our desires. And the desires come from our thinking mind. The thinking, thinking about it. And the thinking mind also comes from the underlying tendency to periphery. You can see sometimes how our mind, our thinking mind, make up all the stories, isn't it? Report an error in the passage at 7:07 Highlight the passage at 7:07

7:32 Go on and on and on. Because Report an error in the passage at 7:32 Highlight the passage at 7:32

7:40 this is the result. Actually, the origin comes from that. This is like the dependent origination. The origination gives rise to this, and then you have this, because the origin comes from this, comes from this, comes from this, comes from this. Do you get it? Because the underlying tendency gives rise to this, and this will give rise to that, and give rise to that, and give rise to that. Report an error in the passage at 7:40 Highlight the passage at 7:40

8:05 And then the fact that the greed and hatred comes from, the origin comes from... Come from the likes and desires, the likes and desires come from the desire, come from the thinking. It's just like, you know, dependent origination is come from, you know, feeding itself is go this way. You have this, you have this, you have this, you have that. So it's... Report an error in the passage at 8:05 Highlight the passage at 8:05

8:31 the same way, the same way. Yes, it goes on. This is how in the rounds of rebirth we go on and on. It just goes round and round and round and round and that's just how it happens. And everything, it won't happen out of nowhere. That is the reason. That's why when we understand that we better see what is the cause and not to just, I don't like it, I try to suppress it using willpower. Report an error in the passage at 8:31 Highlight the passage at 8:31

8:57 It doesn't work. Sometimes you find that, why? Getting worse, you know, rather than... Rather than it's calming down, rather than I have any progress but it gets worse, actually most people don't see that actually you are feeding it, you are reinforcing your underlying tendency, rather than... It's getting weaker. It's actually getting stronger. You're feeding it. And then people get to nowhere. Because then you go on and on and on. Report an error in the passage at 8:57 Highlight the passage at 8:57

9:27 Because you can't see that. A lot of people tend to try to treat the symptom. Okay, I will try to stop the thinking. It's just like you have pain in your knee or whichever part in your body. And then you take painkiller. Okay, the painkiller. Okay, stop. But it's just temporarily. You are only treating the symptom, but you are not going to the cause. Sometimes we always have to, for the Buddhist teaching, we always go back. Report an error in the passage at 9:27 Highlight the passage at 9:27

10:01 Where is the origin? What is the cause? What causes that? Things soon comes up just out of nowhere. That is always because of this, and that happens. Without this, this doesn't happen. And then this is because underlying tendency is very, very subtle. Sometimes we don't even know how strong our underlying tendency. So, but because of when we practice and especially when we develop our mind and if you have strong mindfulness, you'll be able to start to see, like start to unfold, start to say, oh, it's come from that, you know. Report an error in the passage at 10:01 Highlight the passage at 10:01

10:36 And then this is how you'll be able to really treating the cause. Report an error in the passage at 10:36 Highlight the passage at 10:36

11:11 It's helpful, and actually it's better off to minimize your thinking rather than to just stop the thinking. So until when your mind is calming down, at least it's not so strong, the mind is not so active, it's actually a way to pacify your mind. So until your mind is okay, it slows down, then actually you can do... Report an error in the passage at 11:11 Highlight the passage at 11:11

11:40 Because sometimes if you straight away go to body contemplation also it's quite difficult. Then you feel your bodily sensations, you feel how you... Because sometimes whatever emotion or the thinking mind you can feel that actually manifests into your body, your body reacts to that certain emotion. So you feel your body, you just sit there and feel your body. This is also, the Buddha also taught. Report an error in the passage at 11:40 Highlight the passage at 11:40

12:06 So you do body contemplation, aware of your body feeling, sensations, how you feel. And this is also a way to develop your mindfulness. First of all, you slow down your thinking mind, you slow down, and then body contemplation helps to develop and strengthen your mindfulness because your mind is not refined enough. Report an error in the passage at 12:06 Highlight the passage at 12:06

12:35 To be able to focus on your breath, because with a bodily feeling and sensation, it's a causal object compared to breath. Breath is a more subtle object. So it's easier to cultivate, to develop our mindfulness from a causal object. This is how we strengthen our mindfulness. Easily we'll be able to stay with a causal object. Report an error in the passage at 12:35 Highlight the passage at 12:35

13:01 Then only we can go for more refining, isn't it? If we straight away go to more refining, it's difficult. Then again, subconsciously we're not aware that we're still using willpower. You can't, you can't. Because this is how we have to create the condition. We have to create the condition for a peaceful mind. Report an error in the passage at 13:01 Highlight the passage at 13:01

13:24 Meditation itself is a natural process. It's not something you can use willpower, you can force it. It won't happen. If you can force it, things happen. If you can force our mind to become peaceful, we're all very peaceful all the time, isn't it? You can't. You have to find out the cause. You have to create the causes and conditions. Things happen according to multiple causes and conditions. Report an error in the passage at 13:24 Highlight the passage at 13:24

13:49 The causes and conditions are there. It happens. So we have to create that conducive condition for a peaceful mind. So then until that, you feel really peaceful, calm enough, then you can go for a more subtle object that is... Breath is more subtle object. You can see that is a skillful way, step by step. Report an error in the passage at 13:49 Highlight the passage at 13:49

14:16 You can't rush. Some people just want to, I want to be peaceful, I want to be peaceful. Very quickly, I want to be peaceful. You can't. That's why the Buddha said, patience is the highest virtue. Sometimes you have to be a bit patient or care. It's just like when the vehicle is 120, first of all, you reduce the speed. Report an error in the passage at 14:16 Highlight the passage at 14:16

14:30 you know, read. Report an error in the passage at 14:30 Highlight the passage at 14:30

14:36 Isn't it? So this is how you minimize your thinking first, pacify, slow down first. And you slow down, then okay. Then you have to go to the causal object first, not straight away to the refined object, the causal object. So you just do contemplation and then when you feel that, because mindfulness on body, you know, be mindful of your body, that is how you also develop your mindfulness through a causal object. Report an error in the passage at 14:36 Highlight the passage at 14:36

15:06 go to a refiner. After that, it's okay. That, you know, no need to rush. You can't rush. Then after that, you're able to go with the rep and then you're able to say it. So never use willpower to do that. Never use force. And that's the scary thing is that if you develop the habit of... Using willpower, using forcing your mind, sometimes you don't even know that you're doing it because it becomes so good at it, isn't it? Whenever thinking comes and it's straight away, you go into that mood, you know. Report an error in the passage at 15:06 Highlight the passage at 15:06

15:37 And then with just knowing that, and then you think that, oh, my problem resolved, actually haven't resolved. Until one day, your mind really, you really blow up. Then you realize, oh, actually it didn't resolve at all. It's a problem, it's still there. It's rather not resolved, never mind. Unresolved, never mind. Report an error in the passage at 15:37 Highlight the passage at 15:37

15:57 But getting worse. Many people will face this sort of problem. They say, why you have no progress in your practice? Enlightenment is a natural process. It's not something you can make it happen. You know, you can just make it happen. You can't. If we can make things happen, we all just easily get enlightened, isn't it? So easy, okay, we create, we manufacture, we make it happen. Report an error in the passage at 15:57 Highlight the passage at 15:57

16:25 No. So you have to put in the causes and conditions. So that's why sometimes the whole path of practice is that you have to, you start with wisdom, you end with wisdom. So you have some understanding, a bit of insight, a bit of wisdom, how to tackle, how to resolve your problem. You have to have enough wisdom to do that. Of course, the result of that is also you have the big wisdom. That is that you have that clarity. Report an error in the passage at 16:25 Highlight the passage at 16:25

16:56 You'll be able to perceive things as they truly are. And that is that your mind is just, you know, your mind... Remove the five hindrances that always that is our blind spot, that sometimes we don't perceive things, etc. What we see is always perverted by our perception, by our conditioning, then actually we are not seeing things, you know, but because you don't have enough clarity. Report an error in the passage at 16:56 Highlight the passage at 16:56

17:23 But at the beginning, you still have to have a bit of understanding, clarity, wisdom to be able to see our problem. And that's why Report an error in the passage at 17:23 Highlight the passage at 17:23

17:35 When you have thinking mind, drive you crazy, then you can do, you know, you can do counting, it's fine. Some people works for counting, counting the breath, and some people do the putto, and you can do the breathing exercise, breathing in, thinking, breathing out, peace, until you feel settled, at least your mind's not so crazy, and it's like feel settled, then you do body concentration until you feel peaceful and calm. Report an error in the passage at 17:35 Highlight the passage at 17:35

18:03 Then you go back to the breath. That's it. Eventually, you're minimizing the thinking. Eventually, like people use counting or putto, you have to drop that. Because when your mind becomes peaceful and calm, you can straight away go to the breath. So let's start meditating now, okay? Report an error in the passage at 18:03 Highlight the passage at 18:03

18:32 Okay, so we begin the meditation by just finding the most comfortable posture. Make yourself as comfortable as you can and Report an error in the passage at 18:32 Highlight the passage at 18:32

18:57 just relax your body. Just Report an error in the passage at 18:57 Highlight the passage at 18:57

19:22 spend a few moments, stay in the moment, just be present. And Report an error in the passage at 19:22 Highlight the passage at 19:22

19:46 if there's any thoughts arises, all you need to do just to recognize that, acknowledge and accept it and let it be. The Report an error in the passage at 19:46 Highlight the passage at 19:46

20:21 thinking mind that you really persist. And you can't stop it immediately. You Report an error in the passage at 20:21 Highlight the passage at 20:21

20:35 can do the breathing exercise. Breathing in thinking, breathing out peace. Breathing in thinking, breathing out peace. We accept the thinking mind, we make peace with it. We embrace the thinking mind. So Report an error in the passage at 20:35 Highlight the passage at 20:35

21:13 when the thinking subsides, you can just observe your bodily feeling and sensation. Report an error in the passage at 21:13 Highlight the passage at 21:13

21:39 If there's any parts of your body, there's any tension or Report an error in the passage at 21:39 Highlight the passage at 21:39

21:48 any tightness, just relax. So Report an error in the passage at 21:48 Highlight the passage at 21:48

22:02 continue to observe your body, posture, feeling, sensation, until Report an error in the passage at 22:02 Highlight the passage at 22:02

22:30 your mind becomes at ease and at peace, and Report an error in the passage at 22:30 Highlight the passage at 22:30

22:42 you can continue your meditation with your breath. Report an error in the passage at 22:42 Highlight the passage at 22:42

22:54 Just put your mindfulness. Observe your breathing in and breathing out and continue with meditation. Questions Report an error in the passage at 22:54 Highlight the passage at 22:54

· · · silence, 38 minutes

1:00:50 or comments? Report an error in the passage at 1:00:50 Highlight the passage at 1:00:50

1:01:07 Use the mic. Report an error in the passage at 1:01:07 Highlight the passage at 1:01:07

1:01:18 Thank you, Ajahn. If you're having a really difficult time sitting, is it better to just keep persevering or get up and walk away and then come back and start again? If you're able to stay, it would be good because sometimes, for example, I remember early days when I, the first time I stayed in the cave, I experienced that fear. It's very fearful. But then I stay. Report an error in the passage at 1:01:18 Highlight the passage at 1:01:18

1:01:48 But then I experienced the fear go up to, because it go up to the maximum point, it wouldn't continue to go. That is, they hit the max. Actually, it was upside. So I go through that, you know, the fear that to the max, and then it's upside. But the moment it subsides, I was so peaceful, so nice. And after that, I feel that actually fear is nothing to be, you know, I don't have to be afraid of, you know. Report an error in the passage at 1:01:48 Highlight the passage at 1:01:48

1:02:19 Sometimes people feel of fear, you know, I don't like the fear. But then I find that when I have that experience, then after that, when fear comes up, I just, okay, just recognize this fear and just acknowledge it. And just, because if you are mindful enough, you'll be able to catch it early, actually it subsides very quick. But of course, if you find it difficult, your mind unable to, because not everybody be able to really sit through fear, depends on how peaceful your mind, how strong your mind, how strong your mindfulness. Report an error in the passage at 1:02:19 Highlight the passage at 1:02:19

1:02:54 So sometimes we cannot force. So that's like, you have to know for yourself that you, but it's good that not to just, Report an error in the passage at 1:02:54 Highlight the passage at 1:02:54

1:03:33 It's doable, isn't it? Another five minutes. But if you force yourself, no, no, no, no, I'm going to sweat another half an hour, then you're too pushy, you push yourself too hard. Sometimes it can be counterproductive. That's why I have to be, you know, be kind, you know, be gentle to the mind. Sometimes it be very hard to our mind. You know, we push it. Then after that, it's too much using willpower to push. Report an error in the passage at 1:03:33 Highlight the passage at 1:03:33

1:03:59 And then later on, you don't like to sit. And then next time, you know, you'll be able to sit. At least you can go and sit a little bit longer. You can sit at least 35 or 40 minutes. But if you just get up all the time like that, so you're always like sharp, you know. Like you set the alarm clock, you know. You only sit for half an hour or not more than that. You get up, you know. Report an error in the passage at 1:03:59 Highlight the passage at 1:03:59

1:04:27 Sometimes you have to really push yourself a little bit, but not too much. Sometimes it can be counterproductive, so it's okay. Sometimes the mind, sometimes nothing happens, then you don't develop the habit. Then next time you only half an hour, you get up, half an hour, you get up. Then your mind, you will never go deep. You never can sit long. Actually, another five minutes. Report an error in the passage at 1:04:27 Highlight the passage at 1:04:27

1:04:53 So then after that, easily, effortlessly you sit for 35 minutes. Then next time, another 35 minutes, you want to get up, no, no, no, 40 minutes. After 40 minutes, then afterwards you get used to it, you know, oh, effortlessly sit for 40 minutes, then no problem. Then if you want to get up, no, no, another 5 minutes. Then slowly, slowly, and this is how sometimes we have to be... Report an error in the passage at 1:04:53 Highlight the passage at 1:04:53

1:05:22 kind to our mind gentle to our mind not use too much willpower and become too pushy you know pushing yourself too hard can be counterproductive is that answer your questions yeah it's often mostly i just um it's okay but sometimes like today i was quite um agitated in my mind and i I found it difficult to come to a place. Report an error in the passage at 1:05:22 Highlight the passage at 1:05:22

1:05:49 place, I mean I did I thought, oh, maybe it's one of those things where you shouldn't force yourself, you should just go. Yes, not to put too much willpower and force it, but then sometimes you stay a little while, then okay, you can get up, you know, but then not to do that each time, you know, and then you stop. Report an error in the passage at 1:05:49 Highlight the passage at 1:05:49

1:06:14 Yeah, I did. I read something about the suffering of change. If you change, then it's just going to increase the suffering. It's a way of also we tend to running away from things, like the things that we don't like to face. Sometimes it's good to, the best way is to be able to face it, to stay with it. But of course, if you can't, you can't. For example, some people, they force themselves to stay with pain. Report an error in the passage at 1:06:14 Highlight the passage at 1:06:14

1:06:41 If you can't, you can't. But some people can stay with pain. I know someone that she's able to stay with the pain, and then she go very deep in her meditation. Then after that, when she have no pain, she look for pain. Hey, where's the pain? But not everybody can stay with pain. But of course, if you can, would be good. If you're able to sit through, would be good. But normally I don't. Report an error in the passage at 1:06:41 Highlight the passage at 1:06:41

1:07:11 Sometimes it depends on the individual. That's why I don't ask people, oh, you have to stay with it, you have to push yourself. Then someone can become the productive. Report an error in the passage at 1:07:11 Highlight the passage at 1:07:11

1:07:23 Does that answer your questions? Thank you, Ajahn. I've noticed sometimes when I meditate that I switch, I can't stay on one meditation type. So I might be doing some sort of breath meditation which might be... Breathing in peace, breathing out peace, or I might be doing a count of the breath, or I could be doing body meditation. But I notice I somehow get distracted and then I want to switch to a different one. Report an error in the passage at 1:07:23 Highlight the passage at 1:07:23

1:07:57 What should I do? Actually, normally we don't encourage you to keep switching from one to another. Then your mind is very difficult to become peaceful because you keep changing. Then your mind is just... So then your mind... Very difficult to become still. If you do it all the time, you develop the habit. And then very good at it, you know, keep switching. Report an error in the passage at 1:07:57 Highlight the passage at 1:07:57

1:08:20 Then your mind is very difficult to become still. So it's good to learn to stay with that. For example, some people, oh, you know, if I go to education, how can I do mettā? I said, you can do mettā, but not just what you are doing. And you change, you know, like, okay, after you stop, And then, okay, next time you do mettā, it's fine. But try not to just keep switching while you're doing one... So one sitting is one type of meditation? Report an error in the passage at 1:08:20 Highlight the passage at 1:08:20

1:08:50 Yes, try to stick with that. Because if not, you develop the habit, you keep changing. You think your mind can become peaceful? You think your mind becomes still? You can't, isn't it? Because changing yourself, you know, very difficult, your mind, very difficult to go deep, very difficult. for your mind to become still if you keep changing. Report an error in the passage at 1:08:50 Highlight the passage at 1:08:50

1:09:09 Thank you, Ajahn. Does that answer your question? Yes, thank you. Report an error in the passage at 1:09:09 Highlight the passage at 1:09:09

1:09:19 Any more questions or comments? Report an error in the passage at 1:09:19 Highlight the passage at 1:09:19

1:09:25 Sometimes Report an error in the passage at 1:09:25 Highlight the passage at 1:09:25

1:09:33 when I meditate, I get very lost and there's a barrage of thoughts. When I become aware of this, sometimes I will return to the object, but sometimes I've become... Report an error in the passage at 1:09:33 Highlight the passage at 1:09:33

1:09:52 The mind is confused about what to do in that situation. And sometimes also I'll find my, almost like I feel like I'm awake, but it is almost like my body is falling asleep and it becomes very uncomfortable and painful. The head keeps rocking. Can you suggest what would be the best process when I come into this confused state of mind? What should be the best way to continue? Report an error in the passage at 1:09:52 Highlight the passage at 1:09:52

1:10:21 Because normally, the moment you catch yourself lost in your thinking, actually, at least you're aware of that. Sometimes all you need to do, okay, just to recognize and acknowledge that, we always encourage that you go back to your... Your object, again, continue. And then you keep going. But sometimes when you feel a bit, you know, because of your mindfulness is not strong enough, then you went into that like asleep, you know. Report an error in the passage at 1:10:21 Highlight the passage at 1:10:21

1:10:49 Because especially your breath become very subtle. And then because your mindfulness is not strong enough, because to go with the subtle object, then you went into like... Go to sleep. And that actually you can make your breath a little bit coarser. Just put a little bit effort in your... But not too much. Don't do this. You do this and then you stir your mind up. Just a little bit. Sometimes you have to go back to a little bit coarser so that you'll be able to continue your mindfulness. Report an error in the passage at 1:10:49 Highlight the passage at 1:10:49

1:11:28 Because your mindfulness is not strong enough to go with the... Report an error in the passage at 1:11:28 Highlight the passage at 1:11:28

1:11:46 At the beginning, it's like that. Sometimes you can catch yourself, get, you know, get drawn into thinking. And then sometimes when your mindfulness is strong, very quick you can come out. But sometimes your mindfulness is not strong enough, you get dragged in. And then you go on and on. And then, oh, I am thinking. It's okay. It's okay. At least you know that you are thinking. And then you come back. Because you have to train your mind. Report an error in the passage at 1:11:46 Highlight the passage at 1:11:46

1:12:11 If you keep training your mind, when your mind wanders off, You train your mind, okay, come back. And then each time you catch yourself, you come back and you come back, you come back. And over a period of time, actually, naturally, you will not get lost in your thoughts because the mind knows how to come back because you've been trained to come back. Report an error in the passage at 1:12:11 Highlight the passage at 1:12:11

1:12:31 And this is how you keep training your mind. Even the mind wonders how many times, come back, come back, come back. And then over a period of time, you'll notice. You will notice that, yeah. No, nowadays, even though sometimes I get drawn in a little bit, but very quick, you catch yourself, you're aware of that, you come back. Report an error in the passage at 1:12:31 Highlight the passage at 1:12:31

1:12:51 Maybe at the beginning, you get dragged in and go on and on for a little while. Only you notice, only you're aware of that. But then as your mindfulness develops and you strengthen your mindfulness, then you become more aware. And then the time that you get dragged into the thinking, Getting shorter and shorter and then as your mindfulness gets stronger, actually you'll be able to catch yourself very quickly. You'll not easily get drawn in. Report an error in the passage at 1:12:51 Highlight the passage at 1:12:51

1:13:20 So does that answer your questions? Any Report an error in the passage at 1:13:20 Highlight the passage at 1:13:20

1:13:26 more questions or comments? Report an error in the passage at 1:13:26 Highlight the passage at 1:13:26

1:13:33 Any more questions or comments? Okay. Going? Going? Gone. Thank you for coming here for the class and happy. Thank you. Report an error in the passage at 1:13:33 Highlight the passage at 1:13:33