Guided Meditation

0:03 Just got a couple of minutes before it turns to three. And I have to not begin too early. Some people are still coming in. But one quick announcement is because this is the fifth Saturday of the month, there is no introduction to meditation class. In the room which is to my right. For those of you who were hoping to get the introduction to meditation class, don't worry. Report an error in the passage at 0:03 Highlight the passage at 0:03

0:43 Just get a nice seat here, a nice comfortable seat. And then once you're sitting down, either on the seat or on the floor, where you are at ease, then relax and just forget about the time thing. Over here we usually sit longer periods of time, 45 minutes usually. And after a while one gets kind of used to sitting for long periods of time. Report an error in the passage at 0:43 Highlight the passage at 0:43

1:13 And sometimes 45 minutes is not long enough. Sometimes you get so peaceful, so calm, you just carry on. And after a while, the very long meditations, when you're sitting here quietly, peacefully in the classes, Technically finished, you carry on meditating. And it's beautiful when you can do that. It's one of the most enjoyable pastimes. Report an error in the passage at 1:13 Highlight the passage at 1:13

1:45 Pastime, not because you get rid of time, it's just time disappears. And you're alert, you're happy, peaceful. And a lot of times people realize just what peace really is and how deep it can be. Report an error in the passage at 1:45 Highlight the passage at 1:45

2:01 Usually for the classes here, usually use 45 minutes. I try and aim for a 15 minute talk and then after 15 minutes then we can start the meditating. Even if what I talk about you haven't heard before or you have heard before several times, the point is that we come in here and get... 15 minutes for our body to adjust and our mind to recognize the change of situation when you come inside a hall and sit meditation. Report an error in the passage at 2:01 Highlight the passage at 2:01

2:43 A hall where many other people have meditated so many times. And especially in some of these halls where monks and nuns have meditated for many years. Report an error in the passage at 2:43 Highlight the passage at 2:43

2:57 And those of you who know uh... Meditation Hall over in Bodhinyana Monastery has got a great reputation simply by going in there and sitting quietly. And I will give you some advice. The closer to the front you can get, the more power it seems to have. Report an error in the passage at 2:57 Highlight the passage at 2:57

3:23 And I know so many people, they often told me that the meditation is not so strong. In many other locations, but when they go to Bodhinyana Monastery, the main hall there, that place does have some powerful energies. And many people who cannot get deep meditation other places, they do get deep meditation there, in our main hall. Report an error in the passage at 3:23 Highlight the passage at 3:23

3:55 It's one of the reasons for many years we made sure We do our eating in one place. And in the hall, the only time when we eat in there is usually once a year on the start of the rains retreat. Other times we don't eat in that place. We keep it just for listening to teachings, listening to dharma, and practicing those teachings through meditation. Report an error in the passage at 3:55 Highlight the passage at 3:55

4:29 It seems when it's focused just on those one... One or two things. It's much more calm, much more peaceful, and just the place does inspire you. I notice so many times people have been surprised how peaceful that place is over in Serpentine. It never began as being peaceful. Just over the years, over 42 years, that place has been our monastery. Report an error in the passage at 4:29 Highlight the passage at 4:29

5:04 And over 42 years, the energy of peace has grown in there quite considerably. So much so that once, a shame I wasn't here at the time this occurred, but someone decided to bring their Feng Shui master over to Australia. And one of the places they visited was the main hall in Bodhinyana Monastery. And when they got in there, Report an error in the passage at 5:04 Highlight the passage at 5:04

5:36 They pronounce that's some of the strongest feng shui he's ever experienced, especially in the front of the hall. In the back it's not so strong, but it's still reasonably okay, reasonably strong. But the front of the hall is incredibly strong. And many people are sensitive enough, they can tell that. And it's like you close your eyes and you feel peaceful. Report an error in the passage at 5:36 Highlight the passage at 5:36

6:05 It's like everything is calming you down, everything, the surroundings, almost like asking you, be still. We're not just saying be peaceful, be still, because that word has more power than just be peaceful. In that stillness, you learn what causes that peace, where things don't move. Report an error in the passage at 6:05 Highlight the passage at 6:05

6:35 And so you create this aura of stillness. And that's so comforting. The body becomes still and starts to disappear. And the mind becomes still. It doesn't need to think. In fact, you incline away from thinking, which you start to regard as noise. Report an error in the passage at 6:35 Highlight the passage at 6:35

7:06 Most of the way we interpret the world is through thoughts. Which is a lot of language. And there are times in one's meditation practice when one experiences states which the words just cannot describe. Where the words just aren't strong enough. Or that no one has invented a word to describe what you're experiencing. Report an error in the passage at 7:06 Highlight the passage at 7:06

7:42 And you don't need to. A lot of times when you have the truth of that experience right in front of you, you're knowing it because this is what's happening inside of you. And you know it so clearly, you don't need to find some sort of word to describe it to you. Sometimes if you do speak several languages, it can be of assistance. Report an error in the passage at 7:42 Highlight the passage at 7:42

8:11 That's why I know Thai and Lao and obviously English. And sometimes some of those Buddhist words, because the only part of Thai language and Laotian language I know, are to do with the dharma. If somebody is giving a talk in either of those two languages, Thai or Lao, I can understand it. If they talk about the weather or politics, it's all gobbledygook. Report an error in the passage at 8:11 Highlight the passage at 8:11

8:47 And I'm not exaggerating that. I haven't learned the meaning of the words to describing worldly things. I just know the meaning of the words which describe dharma words, things to do with meditation or with Buddhism. And I find that's very helpful. I'm not distracted so much when I heard conversations. And that makes life much more beautiful. Report an error in the passage at 8:47 Highlight the passage at 8:47

9:18 And so sometimes you use some of those words. Like, you know, in Thai it's kwam sung op. Report an error in the passage at 9:18 Highlight the passage at 9:18

9:29 Sometimes they're you, cool. You know, yuk yen, sabai. But that yuk yen, yen is like cool. It doesn't mean you're freezing and uncomfortable. It means that there's very little movement. When things do become cold or cool, but comfortably so. It's a sign that the body is not making any energy or temperature. So it is calming down. It's not working, it's not moving, it's just calmly abiding in stillness. Report an error in the passage at 9:29 Highlight the passage at 9:29

10:06 And those are some of the states which, even just talking about them, reminds me of what this meditation is all about. And when it does get very peaceful, very comfortable, It's not you don't do anything because you control yourself not to do anything. It's just there's nothing to do. That is the natural stillness of the mind. Report an error in the passage at 10:06 Highlight the passage at 10:06

10:40 It's comfortable, but it is very different than the stillness which you may experience which sends you to sleep afterwards. You don't go to sleep, just the stillness itself. It's too enjoyable and powerful and easy to experience. You don't want to go to sleep. It's just too enjoyable. Report an error in the passage at 10:40 Highlight the passage at 10:40

11:07 And that type of experience, where you're very still, nothing much is happening, but you don't turn off, you don't turn into sleep, you're conscious all the way through. But if you look at it more carefully, You're even more conscious than you usually are. The clarity and the depth of the awareness is so strong. That's one of the reasons why looking for words to describe these states, I use the word like kindfulness. Report an error in the passage at 11:07 Highlight the passage at 11:07

11:43 It's not just being mindful. It's adding that kindness. That kindness is what engages you with the experience. When you're kind to someone or something, it allows your attention to settle on it and to grow in clarity. If you're kind, say, to a pet, a pet dog or a pet cat, and they're sitting on your lap, after a while, the awareness of their body on yours increases. Report an error in the passage at 11:43 Highlight the passage at 11:43

12:24 It's a beautiful awareness but you feel so much more. This is what happens with the path of meditation. Your awareness actually grows in intensity. You see more, you feel more. And as you feel more, even though it's very still what you feel, it's way more enjoyable than usual. I just remember some stories. Report an error in the passage at 12:24 Highlight the passage at 12:24

12:55 My own preceptor, who was one of the administrative monks in Thailand, and he was quite famous. He was basically the Sangharaja for a couple of years, which means the head monk in Thailand. And I remember just going to a meeting with him just to pay respects. And he was late. So what I always do, I just stay there and I just meditate it. And he saw me meditation, he got me out of the meditation when he came, apologized for being late. Report an error in the passage at 12:55 Highlight the passage at 12:55

13:36 And I said, so of course it's okay. You know, you have so many responsibilities. But he also looked at me and said, you know, I was just watching you meditate. And it brought back these wonderful experiences when I was a young monk. And I had that freedom to be able to spend lots of time meditating. And he told me one of his little anecdotes, which I'd never heard before, where he was trained, was in a monastery in, at the time, the insignificant island of Gottsamoi. Report an error in the passage at 13:36 Highlight the passage at 13:36

14:15 Later on, it became a tourist haven. But when he was a young monk, just training, part of his... The practice of training was to meditate. And his teacher told him just to sit quietly. And the place which was quiet at that time for him was in a coconut grove. And as he was sitting there, he got very peaceful. When you get peaceful, you can't feel your body. You feel your mind, the sixth sense, which becomes very peaceful and very beautiful. Report an error in the passage at 14:15 Highlight the passage at 14:15

14:53 And as he was just being mindful of the inside sense of mental contact, he didn't notice his body until he came out. And as he was coming out of meditation, he started to feel his body and he noticed there was something coiled up in his lap. And as he opened his eyes and looked, it was a very venomous snake. Report an error in the passage at 14:53 Highlight the passage at 14:53

15:25 He said it was a species of snake which his parents and teachers at school had warned him about. If you see that particular species of snake just walk away quickly. Don't play with it, it's very dangerous. And as one of these snakes crawled up in his lap nice and peaceful, he was peaceful. And instead of being worried he said The strange feeling was abnormally strange. There was no fear in him. Even though that was venomous, it was right in his lap. Report an error in the passage at 15:25 Highlight the passage at 15:25

16:06 Fear was not there. And so he decided, I don't want to disturb that snake. So he carried on meditating for another 15 minutes. And in that time the snake decided that it had enough sitting on this young monk's lap. Report an error in the passage at 16:06 Highlight the passage at 16:06

16:33 would never harm this young monk. But it was strange, he said. The first time there was something which was very dangerous and he wasn't at all scared. The calmness in his mind overcome any type of fear. Report an error in the passage at 16:33 Highlight the passage at 16:33

16:55 And to him that was... Kind of amazing, but it was real. He'd been there and seen it. And that's what happens when a person does start to practice this meditation, get more and more still. Report an error in the passage at 16:55 Highlight the passage at 16:55

17:10 Things like fear kind of vanish. And even though that normally you'd be alert and normally you'd be, I don't know, honestly scared, when you're in deep meditation, fear leaves you. Report an error in the passage at 17:10 Highlight the passage at 17:10

17:30 How wonderful that is. We can get scared very easily. We scare ourselves with our thoughts and projections of what might happen. Report an error in the passage at 17:30 Highlight the passage at 17:30

17:41 But what I always remember, the simple stories of Winnie the Pooh, when his friend Piglet asked him what would happen if a tree fell when we were underneath it during a storm. And that was a possibility. Report an error in the passage at 17:41 Highlight the passage at 17:41

18:03 What would happen living in serpentine? There are many storms, there are many windy days when the trees sway precariously. What would happen if a tree fell when I was underneath it? It can happen. But then the answer, which I always remember, is Winnie the Pooh answering, what happens if it didn't fall? Report an error in the passage at 18:03 Highlight the passage at 18:03

18:34 Which was far more likely. Next week, as many of you know, I'll be travelling to Cambodia to teach a retreat. Already people said that that country was kind of at war with Thailand. Are you going to be safe? Of course. Report an error in the passage at 18:34 Highlight the passage at 18:34

19:01 What would happen if you got shot? My answer is, what would happen if I didn't? Which is far more likely. It's amazing just how through this meditation we get a wisdom which is real, helpful, easy to put in practice. And it's true. People who easily get scared easily get injured. So this is one of the reasons why when I practice this meditation it just gives rise to so many wonderful effects. Report an error in the passage at 19:01 Highlight the passage at 19:01

19:44 Wherever you are in this world, you can find peace, joy and happiness. And as for its effect on others, if I am at peace, I can share that peace. Report an error in the passage at 19:44 Highlight the passage at 19:44

20:04 If I am anxious, all I can give to others is anxiety. But when I am at peace and still, that allows other people to feel that peace and stillness. Report an error in the passage at 20:04 Highlight the passage at 20:04

20:19 And what a great freedom that is. In this world, we can let go of anxiety and feel deep, beautiful peace. And that's a happiness, a freedom from a type of suffering which is not really helpful to us. Report an error in the passage at 20:19 Highlight the passage at 20:19

20:42 And that's one of the reasons why this meditation has huge effects. So if you've not already got your eyes closed, And starting the meditation. Please start now. That's the beginning, 15 minutes or 17 minutes, 18 minutes now I see, of intro. Report an error in the passage at 20:42 Highlight the passage at 20:42

21:05 How to do this? Learning how to relax the body. One of the first things to relax the body, bring it to a state of peace and ease, is to abandon all fear. Report an error in the passage at 21:05 Highlight the passage at 21:05

21:24 This is such a safe room. Report an error in the passage at 21:24 Highlight the passage at 21:24

21:33 All the people who come here, most of them keep what we call precepts. They're ethical. You don't have to worry about them. I've given some strange talks in many places. One to a group of bikies. One often to prisoners in jails. I've always felt safe. I give kindness. And they give safety back to me. Never ever come close to being harmed or hurt. Report an error in the passage at 21:33 Highlight the passage at 21:33

22:21 And even animals in Thailand, snakes, tigers, animals who regard you as a food type, they will never harm you if you have a mind which doesn't harm them. Report an error in the passage at 22:21 Highlight the passage at 22:21

22:46 So right now I relax my body. And I found it... Actually, these days, not so useful, but I do it for your sake. I start to relax my body part by part, starting off with my feet. Report an error in the passage at 22:46 Highlight the passage at 22:46

23:06 They're further away from my head, and I enjoy that, because that which is far away from your own head, your control center. Report an error in the passage at 23:06 Highlight the passage at 23:06

23:21 Sometimes we don't care about it so much. I look at my feet and, how are you? And as soon as I look at it, I always see there's usually some problem there somewhere. Today, I've got my right toe too squashed under my left calf. So I move, adjust. Report an error in the passage at 23:21 Highlight the passage at 23:21

23:47 A slight adjustment, that's all that's needed. And it feels so much better. It's not just feeling better now. It reassures my body if I make any mistakes with my posture that I'm willing at a moment's notice to adjust the posture. Report an error in the passage at 23:47 Highlight the passage at 23:47

24:12 So you don't need to be anxious, body. I will look after you. I treat my body like a mother would treat her son's body. Always making sure that everything is as comfortable as possible. And once my feet... Report an error in the passage at 24:12 Highlight the passage at 24:12

24:38 Really comfortable. I like also to notice what that feeling is like of comfort just in my feet. And there's a pleasure there. It feels joyful. Report an error in the passage at 24:38 Highlight the passage at 24:38

25:00 Later on when you start to do breath meditation, the Buddha said you focus on that joy, that pīti sukha associated with the relaxed breath. Report an error in the passage at 25:00 Highlight the passage at 25:00

25:15 It's part of the meditation skill which leads you into beautiful meditations. So even right now I notice how joyful it is to actually have relaxed feet. And Report an error in the passage at 25:15 Highlight the passage at 25:15

25:36 I feel the sensations on my ankles. And also very relaxed. It's not that I don't feel any sensations. What I do feel are enjoyable sensations. Report an error in the passage at 25:36 Highlight the passage at 25:36

25:57 I've got my legs, the calves of my legs, and it's fun to do. I say fun, not disturbing, but a beautiful, soft feeling of ease. It's Report an error in the passage at 25:57 Highlight the passage at 25:57

26:18 like you've been in the hot weather and now you're in the cool weather, and everything is just so acceptable, so at ease, like you've been fighting, and now you can not fight at all. You can really relax. Report an error in the passage at 26:18 Highlight the passage at 26:18

26:34 Relaxing is pleasure, and I really get into it. I go to my knees. So many people have problems in their knees, especially sitting on the floor. Report an error in the passage at 26:34 Highlight the passage at 26:34

26:53 I've been doing this for years, and my knees are comfortable. I Report an error in the passage at 26:53 Highlight the passage at 26:53

27:04 can feel them. I want to make sure they're relaxed, and they're happy little knees on both sides. And then past the knees you go to your thighs, relaxing them. Report an error in the passage at 27:04 Highlight the passage at 27:04

27:27 And I notice that feeling of relaxation. It's different to the first feeling I noticed when I first started being aware of my thighs. Report an error in the passage at 27:27 Highlight the passage at 27:27

27:42 Everything is loose and at ease. There's no tightness anywhere. No tension. You learn so much about how to let go of stress. Report an error in the passage at 27:42 Highlight the passage at 27:42

27:58 When you see how you can relax your own body. Report an error in the passage at 27:58 Highlight the passage at 27:58

28:04 Sometimes I do imaginations. I could get to my buttocks. Imagine my buttocks expanding. So any tightness or tension there gets less intense. I don't try and hold anything tight. I let it all become loose. Report an error in the passage at 28:04 Highlight the passage at 28:04

28:34 And eventually you still have that last piece of feeling. feeling in your buttocks. That's the pressure on the muscles transferring the weight from your body to the cushion, through the buttocks. I know that feeling, but I notice by leaving it alone, not worrying about it, it disappears by itself. Your brain is only wired to notice dangerous signs. Report an error in the passage at 28:34 Highlight the passage at 28:34

29:14 Or things which change suddenly. That which is unchanging for seconds and minutes soon disappears. And then I get up to my back. I Report an error in the passage at 29:14 Highlight the passage at 29:14

29:36 know that sometimes when I was meditating in the early stages my back would be sore. Now I know how to stretch my back and to leave it in a position which is so, so comfortable. Report an error in the passage at 29:36 Highlight the passage at 29:36

29:55 Until eventually the back too disappears. Can't feel it. So Report an error in the passage at 29:55 Highlight the passage at 29:55

30:06 I start going up my digestive system from the bottom of the torso, the waist if you like, up the colon and the intestines. And as I go up inch by inch, sometimes I do notice some organs in my back. Report an error in the passage at 30:06 Highlight the passage at 30:06

30:37 If they feel a bit achy, a bit tight, uncomfortable, I usually just focus on that sensation and just give it so much kindness. Report an error in the passage at 30:37 Highlight the passage at 30:37

30:55 Focusing on that sensation and giving it kindness. I can feel the sensation's ease eventually disappear. Sometimes people invite me, please can you... Chant for me, I have a cancer. Or you invite me to chant for one of your friends, a mother or something. This is what I do. Report an error in the passage at 30:55 Highlight the passage at 30:55

31:26 I imagine, focus on what that problem is. Even though it's not my own body, but someone else's. And give it so much kindness. You can feel the energy. And you give it to someone else. Report an error in the passage at 31:26 Highlight the passage at 31:26

31:45 It heals. Report an error in the passage at 31:45 Highlight the passage at 31:45

31:50 Anyway, my own body. I go further up the body till I get to the stomach. Report an error in the passage at 31:50 Highlight the passage at 31:50

32:03 The last thing I put in my stomach was a hot cup of tea. I can feel it there in my stomach. And Report an error in the passage at 32:03 Highlight the passage at 32:03

32:24 after a while, the stomach is at peace. I go above my stomach where my lungs are. I do have hay fever sometimes, so I care for my lungs. Report an error in the passage at 32:24 Highlight the passage at 32:24

32:47 I let the breathing happen. I never control it. Report an error in the passage at 32:47 Highlight the passage at 32:47

32:55 It's one of those parts of my body. If I'm worried or concerned about breath, it gets uncomfortable. If I relax with it, it gets so peaceful. Report an error in the passage at 32:55 Highlight the passage at 32:55

33:15 And above the lungs, my heart, I Report an error in the passage at 33:15 Highlight the passage at 33:15

33:24 can't feel the heart that well, but I imagine it. I imagine it glowing. Report an error in the passage at 33:24 Highlight the passage at 33:24

33:35 Beautiful, kind, as Report an error in the passage at 33:35 Highlight the passage at 33:35

33:43 it pushes blood through my system with kindness, with Report an error in the passage at 33:43 Highlight the passage at 33:43

33:54 that feeling. I feel a beautiful energy in that part of my body. Report an error in the passage at 33:54 Highlight the passage at 33:54

34:03 That's what I share with others. Report an error in the passage at 34:03 Highlight the passage at 34:03

34:10 And then I go to the parts of my organs and to my shoulders, which are always, I don't know why, tight, to be able to loosen them. Report an error in the passage at 34:10 Highlight the passage at 34:10

34:28 I try the method of going in the opposite direction. I scrunch them up first until I can scrunch them no tighter, and then I let go. Report an error in the passage at 34:28 Highlight the passage at 34:28

34:45 Like rolling a ball further up the hill. When you let it go, it falls lower than when you began. Report an error in the passage at 34:45 Highlight the passage at 34:45

34:59 And then further from my shoulders, shoulders are relaxed now. Further down from my shoulders, my elbows, arms. Report an error in the passage at 34:59 Highlight the passage at 34:59

35:12 Forearms, wrists. Report an error in the passage at 35:12 Highlight the passage at 35:12

35:18 What position are your fingers now? Are they comfortable? If they are comfortable, you don't need to move them. Report an error in the passage at 35:18 Highlight the passage at 35:18

35:33 So my whole body, from the toes to the top of the torso, has all been a recipient of kindfulness. Report an error in the passage at 35:33 Highlight the passage at 35:33

35:53 And then I go to my head. Report an error in the passage at 35:53 Highlight the passage at 35:53

35:58 First of all, I notice... His position on top of the spine. I Report an error in the passage at 35:58 Highlight the passage at 35:58

36:07 find it useful just to lean it backwards slightly. Kind of keeps it awake, but not too much. And I go to the sensations in my face, around the eyes, and the mouth in particular. Report an error in the passage at 36:07 Highlight the passage at 36:07

36:32 Keeping those closed, but not clamped down tightly. As relaxed as I possibly can make them. And Report an error in the passage at 36:32 Highlight the passage at 36:32

36:50 I also put a little smile on my face. It's easier to relax when you're happy. That's Report an error in the passage at 36:50 Highlight the passage at 36:50

37:05 the last part of the relaxation. I can feel the whole body now, simultaneously. And it feels so at ease and relaxed. Report an error in the passage at 37:05 Highlight the passage at 37:05

37:25 No one's going to disturb me. So I can maintain this so easily. Report an error in the passage at 37:25 Highlight the passage at 37:25

37:36 When you stay so relaxed, parts of your body vanish and what remains is easy to relax even further. What Report an error in the passage at 37:36 Highlight the passage at 37:36

37:55 I love doing is going to important disturbances of the body. The first being time. I want to be free of time. Report an error in the passage at 37:55 Highlight the passage at 37:55

38:14 Naturally give up the past. Report an error in the passage at 38:14 Highlight the passage at 38:14

38:20 Naturally... I give up worrying about the future. No plans is Report an error in the passage at 38:20 Highlight the passage at 38:20

38:32 where my future is being made. So when I relax in this present moment, that's the best I can ever do for the future. I'm Report an error in the passage at 38:32 Highlight the passage at 38:32

38:48 just here right now. And Report an error in the passage at 38:48 Highlight the passage at 38:48

38:54 the next thing which I abandon is all the names and labels, all the descriptions. I know by feeling, by the emotional. content of this moment. I don't give it words. Report an error in the passage at 38:54 Highlight the passage at 38:54

39:20 And from now on, I'm going to be quiet. If you want to watch your breathing, you should know how to do that by now. Do it gently. Report an error in the passage at 39:20 Highlight the passage at 39:20

39:36 Do it as wordless, timeless as you can. But Report an error in the passage at 39:36 Highlight the passage at 39:36

· · · silence, 20 minutes

1:00:09 don't finish yet. How Report an error in the passage at 1:00:09 Highlight the passage at 1:00:09

1:00:17 peaceful do you feel inside? Not Report an error in the passage at 1:00:17 Highlight the passage at 1:00:17

1:00:29 just how peaceful. But how attractive is that feeling of stillness. I'm Report an error in the passage at 1:00:29 Highlight the passage at 1:00:29

1:01:05 going to ring the gong. Please listen to every chime and let the gong take you out from the meditation. Report an error in the passage at 1:01:05 Highlight the passage at 1:01:05

· · · silence, 1 minute

1:02:14 It's now four o 'clock. It's usually the last 15 minutes or so we set aside for questions. If anyone has a question, usually for the sake of getting your brain a few minutes to get started again, usually answer the questions over the internet first of all, if they're ready. Let's Report an error in the passage at 1:02:14 Highlight the passage at 1:02:14

1:02:58 do the internet one first. Thank Report an error in the passage at 1:02:58 Highlight the passage at 1:02:58

1:03:06 you. Oh, wow. First question from Germany. Dear Ajahn. I can see no bliss in equanimity, no kindness or heart. Why do many monks use that word still as the highest bliss? I understand you don't like the word either. Every time I would study that word, it always adds a happiness with that bliss, with that equanimity. Report an error in the passage at 1:03:06 Highlight the passage at 1:03:06

1:03:42 They always use the word upekasuka. It's sometimes equanimity. Even though there's many arguments against using the word like contentment, you say contentment is reserved for another Pāli word. Nevertheless, I think contentment gives the emotional quality of happiness to that experience. The bliss, the stillness is gorgeous. Report an error in the passage at 1:03:42 Highlight the passage at 1:03:42

1:04:17 And it is important to notice that happiness in meditation, that bliss. It's always there in the suttas. It's described by the Buddha. The next thing to do is experiencing it. It's not boring. It's not nothingness. It's a great joy. I Report an error in the passage at 1:04:17 Highlight the passage at 1:04:17

1:04:42 have a question from the UK. I have PTSD, post-traumatic stress disorder. And sometimes this affects the meditation. Do you have any suggestions? Thanks. One thing is to let go of time. You gave the clue there, post-traumatic stress. There's some sort of time scaling of what happened to you some time ago and what's occurring right now. After a while, be free of the past and allows you to enjoy the present. Report an error in the passage at 1:04:42 Highlight the passage at 1:04:42

1:05:26 It's a way of overcoming the PTSD. The past is just gone, really is gone. And that frees the present moment to be whatever it wants. In other words, to have some joy and happiness in this moment. And that's really what the mind is trying to give to you, some freedom from the past. Report an error in the passage at 1:05:26 Highlight the passage at 1:05:26

1:05:57 From India, the more peaceful my meditation becomes. The more unmonkish thoughts I get. You have given the exam to allow yourself the freedom to think whatever you want for an hour. I did that once as a way of letting go of thoughts when I didn't plan what I was going to have in my mind. The mind became so incredibly empty and peaceful. It sounds like counterintuitive, but that's how it works. Report an error in the passage at 1:05:57 Highlight the passage at 1:05:57

1:06:35 The more peaceful my meditation, The stronger the monkish silence becomes. It's not a monkish thought, there's no thoughts at all, but great awareness and a feeling of the joy. Report an error in the passage at 1:06:35 Highlight the passage at 1:06:35

1:06:55 So sometimes what I did, I can say this more at length because I answered the first questions quickly. That was when I was in solitude. The only monk in this monastery during the rains retreat. Absolutely perfect situation. But then I started thinking sexual fantasies. Five years as a monk. And how do you overcome them? I didn't have another teacher available to ask questions from or ask advice. Report an error in the passage at 1:06:55 Highlight the passage at 1:06:55

1:07:32 But what happened to me, I was trying to fight those un-monkish thoughts. And when I tried to fight them, They got worse. So one day I went into the main hall in this monastery in the mountains in the north of Thailand and I made a vow. I called it like a deal. I would try to watch my breath most of the day and one hour every day from 3 until 4 p.m. Report an error in the passage at 1:07:32 Highlight the passage at 1:07:32

1:08:10 I would think any thought I wanted. It didn't matter what type of thought it was. Unmonkish, sexual fantasies, I didn't care. I would have no criticism of any thought that went out. I wouldn't try and control anything. If you've heard that story before, it was wonderful. Totally unexpected. Report an error in the passage at 1:08:10 Highlight the passage at 1:08:10

1:08:38 I was still struggling to stay with my breath most of the day. When it came to three to four, I leant against the wall, put my feet out. Okay, mind, whatever thought you want to think, I'm not going to stop you. And for the next hour, I watched every breath without missing one so easily. It was the opposite of what I expected. Report an error in the passage at 1:08:38 Highlight the passage at 1:08:38

1:09:08 When I didn't fight the mind, it became so peaceful, still really easy. Report an error in the passage at 1:09:08 Highlight the passage at 1:09:08

1:09:17 Dear Ajahn, How do you follow the breath until the peace comes? How is the process? Do we need to sit long enough and ignore everything else like thoughts and feelings that arise? I find one of the most important things to cultivate is present moment awareness. I just watch that part of the breath happening right now. Report an error in the passage at 1:09:17 Highlight the passage at 1:09:17

1:09:41 So I don't even count the minutes. It's one breath right now, wherever it is and what part of the cycle of in-out breath. Report an error in the passage at 1:09:41 Highlight the passage at 1:09:41

1:09:52 Don't rush it, don't try and stop it. And in the present moment, when you take away the burden of time, then the breath becomes really easy, and the peace is very easy. Report an error in the passage at 1:09:52 Highlight the passage at 1:09:52

1:10:07 I always thought that the present moment awareness is one of the most important parts of the breath and meditation. Report an error in the passage at 1:10:07 Highlight the passage at 1:10:07

1:10:17 And is it long enough? What is long enough? Time vanishes, and the burden of time vanishes. Report an error in the passage at 1:10:17 Highlight the passage at 1:10:17

1:10:28 And lastly, what is Theravāda's approach towards night dreams and nightmares? Do they carry any meaning about our minds that we can decode and use in our daily practice? Very rarely. Usually when you meditate a lot, your mind is so calm, you don't have many dreams at all. And as for nightmares, the only nightmare which I remember... Report an error in the passage at 1:10:28 Highlight the passage at 1:10:28

1:10:58 was after I ordained as a novice monk. And I remember having a nightmare in the middle of the night, three nights in a row. Report an error in the passage at 1:10:58 Highlight the passage at 1:10:58

1:11:11 And this is totally honest. My nightmare was, it woke me up, I was in the middle of Bangkok, in a monastery, sleeping on the floor on a mat. It was comfortable. And when I woke up, The nightmare was that I was not a monk, I was a layperson. Honestly, I opened my eyes and saw my folded orange robes next to the bed. Report an error in the passage at 1:11:11 Highlight the passage at 1:11:11

1:11:45 It was like I made it. And I closed my eyes and fell into a nice deep sleep. The weird part was that that dream, which started off as a nightmare, occurred exactly the same. For the next night and the next night, three nights in a row, I had the same nightmare. And then it just disappeared. It was kind of the meaning I got from that was how much I wanted to be in the brown robes of a monastic. But most dreams, if you have any dreams, they don't usually have much influence on you. Report an error in the passage at 1:11:45 Highlight the passage at 1:11:45

1:12:27 One of the other dreams which I had, just to emphasize the question, I should have that. On one weekend retreat, which I was giving in Penguin Road in Rockingham or Safety Bay, that's where we used to hold our retreats in those days, just a weekend retreat. And my goodness, I was really tired. We were building Bodhinyana Monastery, physical work. And so when we went to this retreat, that was where I inspired myself, what extra can I give? Report an error in the passage at 1:12:27 Highlight the passage at 1:12:27

1:13:03 To make this meditation class interesting, because I was afraid that I was so tired I would not be able to teach properly. So that's where I started combining for the first time mindfulness of the breath and loving kindness, to put the two of them together. And my goodness, that worked so well. So you've got really nice deep meditations. Zone number one. Report an error in the passage at 1:13:03 Highlight the passage at 1:13:03

1:13:35 I wasn't that tired after doing stuff like that. You go to bed, you close your eyes, but you don't feel like sleeping. You're energized. The next thing which I noticed, I had fallen asleep, but I had a very clear dream of going past, actually traveling through one of the old-style Thai funeral grounds. Report an error in the passage at 1:13:35 Highlight the passage at 1:13:35

1:14:06 And over there, I remember traditionally that had sticks planted in the ground. Do you remember those funeral grounds, Mon? Report an error in the passage at 1:14:06 Highlight the passage at 1:14:06

1:14:18 They don't have headstones, just sticks with the name of the deceased on it. And as I was reading those names in a dream, I saw the name of Ajahn Tate. He was one of the great monks of Thailand. And for those of you who don't know, he also visited Perth. Two Thai monks years ago before I came, before Ajahn Jakaro came, who visited Perth, was Somdenyana Sangwaran, who became the head monk in Thailand. Report an error in the passage at 1:14:18 Highlight the passage at 1:14:18

1:14:59 And the other one was Ajahn Tate. There was a beautiful, gorgeous monk, one of my favourites. You know, he was very close. You know, my favourite monk was Ajahn Chah. Report an error in the passage at 1:14:59 Highlight the passage at 1:14:59

1:15:17 But anyway, I remember just reading his little funeral stick in the ground. And I just went into bliss. And his beautiful name, his beautiful light. And I was asleep at the time. And that was the end of that sleep, the middle of the night. This beautiful energy, total awareness, I woke up out of the sleep and sat meditation and continued the rest of the night meditating. Report an error in the passage at 1:15:17 Highlight the passage at 1:15:17

1:15:46 Those are beautiful experiences. It's the opposite of nightmares. It's night blisses, I don't know what you might call them. They're really happy. It's a great way to wake up in the morning. So those are a couple of experiences I still have with me. We'll keep those for the rest of my life. They're really clear. Report an error in the passage at 1:15:46 Highlight the passage at 1:15:46

1:16:07 It's not post-traumatic stress. It's the opposite. It's not just stress or negative experiences which we remember. It's the really beautiful positive ones we remember so much more clearly. I wish there was a word for that in English. There's no word for it. Trauma is what we remember easily. What's the opposite of that? You're really blissing out. You remember that even more clearly. Report an error in the passage at 1:16:07 Highlight the passage at 1:16:07

1:16:39 What can we call it? But anyway, that exists. It's great when you have those. You never want to get rid of them. That's why I like talking about those, because I remember them. I enjoy talking about them. So anyway, those are the messages from the internet. Report an error in the passage at 1:16:39 Highlight the passage at 1:16:39

1:17:03 Now, who's got a question here? If you have, please put your hand up. And the gentleman with the... Computer, come and ask that question for me. Okay, this is the first one. Man over there. So my question is, I'm learning that I have to distance myself from situations symbolically. Like, you know, we all go through our challenges in life, moments, situations, but we shouldn't get attached to what's happening because... Report an error in the passage at 1:17:03 Highlight the passage at 1:17:03

1:17:43 It's not good for us and also I'm learning about impermanence that things will change so I don't need to be attached to that because in a moment it's going to be different. But my question is what if I am getting disattached to those situations I'm not focusing on them etc. Report an error in the passage at 1:17:43 Highlight the passage at 1:17:43

1:18:14 Where do I put my focus on? What is this thing that I have to... If there is such a thing, by the way. Well, honestly, if I was going to answer that question quickly, I'd say I pay attention on this present moment. And somebody reminded me of one of those teachings which meant a lot to them. The most important person in the world is the one right in front of you right now. It's not attachment because you have to let go of everybody else and focus on right now. Report an error in the passage at 1:18:14 Highlight the passage at 1:18:14

1:18:57 So you're the most important person in the world for me. And I focus on that. Now you're not anymore. The moment is now you're not. And it's a beautiful way of dealing with life because Report an error in the passage at 1:18:57 Highlight the passage at 1:18:57

1:19:17 I'm in the role of a teacher. And imagine you have some questions on meditation. You come here to ask those questions. And I don't give you that sense of your question is important. It's like I'm disregarding you. I'm not really getting into your question and understanding it and explaining it to the best of my abilities. Report an error in the passage at 1:19:17 Highlight the passage at 1:19:17

1:19:45 I'm just trying to get rid of you. And that reminded me so much of my early life, especially being a student. Sometimes I heard these lectures, and my field was theoretical physics. One of those lectures I remember, astrophysics of the galaxy. And that was taught, I didn't know how famous he would be, but it was taught by the teacher of Stephen Hawking. Report an error in the passage at 1:19:45 Highlight the passage at 1:19:45

1:20:16 You know, his lecturer, his person he reported to. And I remember going up and trying to ask a question of Professor Sharma. And he just said, well, I don't have time to answer that question. Report an error in the passage at 1:20:16 Highlight the passage at 1:20:16

1:20:36 And that was really so deflating. And I never ever wanted to do that to anybody, no matter who they are. If you ask a question, I'll do my best to answer it. That's not getting detached. detached. Report an error in the passage at 1:20:36 Highlight the passage at 1:20:36

1:20:56 I'm attached. It's like having respect, no matter who that questioner is. And then after the question has been asked and answered to the best of my ability, then I never remember you. I let it go after the question has been asked, not before. Report an error in the passage at 1:20:56 Highlight the passage at 1:20:56

1:21:23 That's how I practice non-attachment. And Report an error in the passage at 1:21:23 Highlight the passage at 1:21:23

1:21:31 hopefully you understand that. Just not really listening. Or not caring about your question. What am I doing here in front of a microphone? If I'm in front of a microphone, that means I answer and give as much as I can. Then afterwards, when we finish here, I'll go back into my room and you disappear. Report an error in the passage at 1:21:31 Highlight the passage at 1:21:31

1:22:02 Makes a lot of sense. Report an error in the passage at 1:22:02 Highlight the passage at 1:22:02

1:22:07 So another question? Anybody? Report an error in the passage at 1:22:07 Highlight the passage at 1:22:07

1:22:19 Okay, looks like that's it. I say, looks like that's it. But I won't be let out of here for another half an hour. That's when you get the personal questions. So now let's just formally end the meeting. Report an error in the passage at 1:22:19 Highlight the passage at 1:22:19