Guided Meditation

0:02 Good afternoon everyone. Nice to have you all here on a nice beautiful day. So this is not the beginners class in case anybody who is here for the first time. Is there a beginners class to the other side? Yeah, that's where they are. And this session is about maybe 15 minutes of about meditation, inclining mind to meditation, and 45 minutes of sitting, followed by a couple of questions. Report an error in the passage at 0:02 Highlight the passage at 0:02

0:39 Is that right? Okay. So I want to begin a little bit by saying how does this work how do we meditate like how does it what's the point in sitting and watching the breath how does it get us enlightened are you keen to know or do you already know it's nice to be reminded anyway right because we need that inspiration last night during the talk I mentioned how negative mind states I also did mention positive, but of course we were mostly talking about finding freedom by shifting and how we become prisoners. Report an error in the passage at 0:39 Highlight the passage at 0:39

1:22 how we become prisoners with this suffering so things that we don't want to be with but positive mind states are created exactly the same way it is the Buddha said so i'm repeating it here again and means the way you give attention means originate sabbe dhamma so in this occasion all the dhammas is all the mind states here so even if you want that meditative mind state the peace or the stillness that we hope to sort of feel also comes based on conditions right it is causally arisen so putting in the right causes is important and so usually what happens I mean watching the breath should be not difficult, right? Breath is coming in, it's going out since the moment we've been born. But we all know how difficult it can be, like when the mind runs into the future and the So the idea of using the body or an aspect of the body which is the breath. Report an error in the passage at 1:22 Highlight the passage at 1:22

2:41 is to shift our attention we have a different object in normal day-to-day life most of the time our attention is towards our mind and that process of thinking either about something happening right now or echoes of what has happened before or what we anticipate in the future But when we want to meditate and get our mind one-pointed on one thing, then the body is a very skillful thing. Report an error in the passage at 2:41 Highlight the passage at 2:41

3:13 Breath, which is an aspect of the body, is also a very skillful thing. Because when we attend to the body, because we can only attend one thing at a time, you might think, Come on, I can hear, I can see, I can feel all at the same time. What is she talking about? But it happens so fast that we feel like that we are doing all of these things. Report an error in the passage at 3:13 Highlight the passage at 3:13

3:40 If you are in doubt, let me give you a test right here, right now. What can you taste? Don't tell me anything, but the moment I ask that question, did you notice your mind giving attention to the tongue? Maybe you have some aftertaste of whatever you had last, of your saliva, or coffee, or your lunch, or whatever it is. Report an error in the passage at 3:40 Highlight the passage at 3:40

4:06 But before that, you had your tongue. You had those taste things on top of your tongue, but you didn't taste it, did you? Right? This is what it meant. Because you were more interested, I hope, in listening to what I'm saying, or if you have your eyes open, looking at it as well. But the moment there was an instruction or a prompt, then you gave shifted attention. Naturally we do these things wherever the strong things are. Report an error in the passage at 4:06 Highlight the passage at 4:06

4:34 Our attention gets drawn to these things. So we go about life running between different... sensory objects and their kind of you know impact that it has on our faculties our sense organs Report an error in the passage at 4:34 Highlight the passage at 4:34

4:52 So, in meditation what we are trying to do is to keep the attention on the body and allow the mind to become still in the background. There isn't a lot going on. I mean, even if there is a lot going on, there's not a lot you can do right now with the body except become aware of it. It's really hard to maybe write a big story about your body. I mean, some bodies may be possible, but in general, there is not much to say, not much to think about. Report an error in the passage at 4:52 Highlight the passage at 4:52

5:27 And we also take a small aspect of the body, not the whole body even. So something like the breath, I'd like to start the meditation by giving attention to the touch sensations of my palms or how you sit or your legs, something that is touching which is more obvious because when we sit first our mindfulness may not be very strong. Report an error in the passage at 5:27 Highlight the passage at 5:27

5:51 So therefore we take something a little bit more more tangible than the breath. Breath is a bit subtle to go straight away unless you have been meditating all day or a very regular practitioner in which case that is fine but for anybody who finds it a bit hard to get your attention to the breath then it is better to start with something else first to build up a bit of mindfulness because Report an error in the passage at 5:51 Highlight the passage at 5:51

6:20 we tend to hold the breath in the wrong way otherwise if you don't have if you have enough mindfulness breath actually comes to you and it stays with you effortlessly any other time then we are holding it a little bit too strongly and then it doesn't get deep so this is why we have to be quite skillful with how we develop this practice and even if it is it's eventually going to be a habit how you're trying to meditate and if we build up wrong habits like holding the breath a bit too forcefully it's not going to be helpful in the long run so so the idea is the same so instead of giving attention to the mind for the next little while or next hour or so we are going to keep our attention in the body or later on we might shift it to the So the other thing is that there's a really beautiful sequence that Ajahn Brahm tells from time to time and this is also from the Buddha. Report an error in the passage at 6:20 Highlight the passage at 6:20

7:28 I will tell the Pāli words to say that it is actually from the suttas. It's a beautiful sequence on how to meditate and this is that the four words is pakandati, pasidati, santittati. This is the way to meditate. And pakhandati means that you actually jump towards, you leap towards your meditation object. Report an error in the passage at 7:28 Highlight the passage at 7:28

7:54 Is that the case with you when you sit down to meditate? Is your breath or your body very attractive? If that is the case, you have been practicing well, you have been making a good relationship. But some people do make bad relationships. with especially the breath if it is hard if you didn't have good results if it started to become frustrating then there is a bad relationship then it is a bit hard so the relationship with your breath or whatever meditation object that you're going to use needs to be like a relationship with your best friend if it is your best friend do you have to put in a lot of effort to be with them talk to them enjoy their company not at all isn't it sometimes we would be spending all night up all night talking to them and you ask how did the time go by you don't even realize because you enjoy their company it is pleasant it is nice so this is the idea so it is important that we have a very gentle Kind attitude, this is Ajahn Brahm's word, kindfulness, which is really apt. It's a nice way of giving attention to the body or to the breath or to both as we progress. Report an error in the passage at 7:54 Highlight the passage at 7:54

9:16 So remember that, that we build up a good relationship. However, if the breath isn't sticking, if it is difficult, the Buddha actually advised in that occasion to change into an inspiring object. For a little while until you build up some mental energy. So he talks about things like reflecting the qualities of the Buddha, dharma, saṅgha, your own generosity, virtue, things like this, which brings a boost of energy when reflecting on a really beautiful dharma point, a sutta that you have heard, something that inspires your heart. Report an error in the passage at 9:16 Highlight the passage at 9:16

9:57 When you have inspiration, It really brings on an energy in your mind. Just a very worldly kind of way of understanding this. There may have been a day you have come back home feeling really tired, exhausted and saying, don't ask me to do anything. I am not getting out of bed. I am finished for the day. Report an error in the passage at 9:57 Highlight the passage at 9:57

10:24 But then, maybe you got a phone call, somebody who you really love, somebody who's really close to you is unwell or need your help. When you hear their condition, you literally jump out of bed, right? Somehow you got energy. something similar may have happened in your life and i'm sure you know what i'm talking about there you were exhausted truly exhausted because you probably had a busy day physically mentally tired but the inspiration came when you realize there's a need i want to help this person needs my care and energy comes in and you wonder later how did it come this is the power of inspiration right inspiration leads to energy that's the mental energy and that's a good starting point to meditate so if you're sitting here with lack of mental energy it is dangerous because when your mental energy is low then you follow the instructions sit down let go chill relax what happens you fall asleep It's okay to fall asleep if you really need to sleep. But if you're here to really meditate during this time, and it is after all a Saturday afternoon, hopefully you have rested, relaxed and awake, then it is important that you bring up some energy into your mind to begin with. Report an error in the passage at 10:24 Highlight the passage at 10:24

11:55 So you can, I will allow you to do your own thing, but I can make a suggestion. There are a few things that can easily bring up energy to your mind. If you have done an act of service today or this week, you can just bring gently, not all details, but I had this opportunity to give, help or make somebody else happy. Report an error in the passage at 11:55 Highlight the passage at 11:55

12:20 Just that little thought will give a boost of energy. Oh, if somebody else has been kind to you, helpful to you, caring for you, if you remember that, that also brings a boost of energy, that is gratitude. Oh, if you saw somebody else doing an act of kindness, act of generosity to somebody. you can rejoice in that beautiful act wow somebody did this beautiful thing so nice so wonderful to hear that is muditā right so like this you can bring up a bit of energy a smile also helps this is why sometimes you hear Ajahn Brahm saying you know the most important meditation posture is the posture of your mouth make sure It is in the smiling posture because the moment you smile that also brings a boost of energy. So these are just few skillful things because that inspiration Inspiration is what leads you to have a good energy in your mind and then you are likely to become at least a little bit more peaceful. Report an error in the passage at 12:20 Highlight the passage at 12:20

13:34 What happens next is then you know actually This works when I give attention to the body or to the breath, the mind does become peaceful, it does build up energy and this energy can even be felt as pity or rapture, joy, whatever word you want to use and some of you may experience that even this afternoon. Report an error in the passage at 13:34 Highlight the passage at 13:34

14:12 So when that happens, you get confidence. That is pasiddhati. That's the second factor. Pakandati and pasiddhati. You know that this works. So then you don't have that doubt. Does the breath really work? Is there anybody who really gets it? Is it only Ajahn Brahm who gets into this meditation? Not anybody else? But you know, if you put in the right courses, if you understand how this works, and if you apply yourself in the right way, Report an error in the passage at 14:12 Highlight the passage at 14:12

14:42 then you know you get some result a little bit yeah and then you get confidence when you get confidence then you are able to settle down settle into it and you are able to sit longer because the doubt is gone you are at ease your meditation object is very pleasant and you have also boost of energy so that is Report an error in the passage at 14:42 Highlight the passage at 14:42

15:08 You get settled, established, well established onto your meditation object. And then vimucati, that is when... The mind is liberated. Even the mind enters into deep meditation called Kheto Vimuthi. So anyway, it is also good to understand you already know this. Ajahn Brahm says this very often. My job here is to just remind that right here. Bring it to life. Make it current in your mind as a way of bringing up inspiration, a bit of instructions on how to meditate. Report an error in the passage at 15:08 Highlight the passage at 15:08

15:46 and also to bring a boost of energy so i hope that has been helpful in some way and you are inspired to sit so if that is the case then you can sit in a way adjust your posture do a bit of stretching and see how you feel comfortable it's always helpful to have your upper body upright this helps you to stay a bit more alert if that is possible and and it is important to just look at this process as relaxation stages of becoming still and our job is to just sit back and watch observe Report an error in the passage at 15:46 Highlight the passage at 15:46

16:42 the body becoming still the mind becoming still and enjoying that journey wherever it is it's not the destination just enjoying that journey of waiting observing and allowing yourself to become still so Report an error in the passage at 16:42 Highlight the passage at 16:42

17:11 as i mentioned you can use either the touch sensations of your palms or any other sensation in a small area of your body to ground yourself to begin with that's Report an error in the passage at 17:11 Highlight the passage at 17:11

· · · silence, 4 minutes

21:37 going into the future or the past gently bring it back to the touch sensations and allow the body and the mind to settle down as Report an error in the passage at 21:37 Highlight the passage at 21:37

· · · silence, 5 minutes

27:10 you're becoming still as your mindfulness is Gathering momentum. If Report an error in the passage at 27:10 Highlight the passage at 27:10

27:22 you notice the natural flow of the breath, then you can shift your attention to notice the breath going in and the breath going out. Report an error in the passage at 27:22 Highlight the passage at 27:22

27:42 Just a passive observer. As Report an error in the passage at 27:42 Highlight the passage at 27:42

· · · silence, 30 minutes

57:49 we are coming close to the end of this meditation, take a few moments to see how you feel now. How Report an error in the passage at 57:49 Highlight the passage at 57:49

58:02 is your body? How is your mind? Report an error in the passage at 58:02 Highlight the passage at 58:02

58:15 Understand what works, what was helpful and what wasn't. So Report an error in the passage at 58:15 Highlight the passage at 58:15

· · · silence, 1 minute

59:38 if anybody has any questions, it's time to ask. Anybody Report an error in the passage at 59:38 Highlight the passage at 59:38

1:00:09 here? Yes, please. Report an error in the passage at 1:00:09 Highlight the passage at 1:00:09

1:00:14 Yeah, over here. With Report an error in the passage at 1:00:14 Highlight the passage at 1:00:14

1:00:24 the sharing of merits at the end of doing practice, is that described in the suttas? Yes, it is, yes. Yeah, I don't know whether I can give it off the top of my head, the suttas that are there, but this is how it works. So if you have joy in your mind and happiness, that is what is called merit. So if you think, like if it is your birthday, and some of your loved ones does something nice, something that you like, right? Report an error in the passage at 1:00:24 Highlight the passage at 1:00:24

1:01:07 and tell you i did this for you in celebration of your birthday what happens you instantly become happy right when you hear that when you see that and especially if it's something that brings joy to your mind something you appreciate you become happy as a result so it's similar so have happiness and when you share merits if those people or beings that you're sharing merits with Also rejoice in what you do and also just saying that whatever goodness I have, whatever peace I would like to dedicate to you, to be happy, if they hear that, if they feel happy, oh my loved one, my person, my friend is thinking of me, sharing some merit and if that brings joy to their heart, Report an error in the passage at 1:01:07 Highlight the passage at 1:01:07

1:01:58 then that is of benefit to them and if they're even in a bad destination that joy itself uplifts them and very often the person or people that we are sort of directing and giving attention to may not be here they may be already moved on into a better place but the Buddha says the amount of time that we have traveled in saṃsāra we have had Many mothers, many fathers, many brothers, sisters, husbands, wives and children, uncles and aunties, and some of them may still be hanging around. Report an error in the passage at 1:01:58 Highlight the passage at 1:01:58

1:02:37 They know this was my ten lifetimes ago daughter or whoever. And so that is why we in general also share merits with all our departed relatives from this life and previous lives. So that if any one of those also, able to become happy seeing what we do or what you do well that could be Thank you for the question. I've only heard the sharing of merits through the nuns. Report an error in the passage at 1:02:37 Highlight the passage at 1:02:37

1:03:11 I've not heard it elsewhere. So I was curious whether it was something that was in the suttas. It is in the suttas. What I just said is in the suttas. I believe you wholeheartedly. I was just curious why Isn't it always practiced at the end of meditation? It's people's personal choice. Maybe people do it silently. Report an error in the passage at 1:03:11 Highlight the passage at 1:03:11

1:03:37 I'm pretty sure Ajahn Brahm does share merits. And all the other monastics. It's quite common for us to do this. Maybe we don't do it in the class. I don't know. Thank you. Report an error in the passage at 1:03:37 Highlight the passage at 1:03:37

1:03:57 There's another question behind. Ajahn Karunika, I'm going to ask you a question on meditation. It's probably controversial, but I'm going to tell you how I do it my way, to see whether it's wrong or not. When people ask me, Eddie, do you do meditation? I tell them, no. Report an error in the passage at 1:03:57 Highlight the passage at 1:03:57

1:04:28 But I tell them, I do group meditation, not on my own. So then I tell them, meditation is supposed to calm you down. I feel I can calm myself down easily when needed. But you carry on, you follow the teachers, how they teach you. I've been through all this walking, blah, blah, blah, all these things. You follow that. Report an error in the passage at 1:04:28 Highlight the passage at 1:04:28

1:04:55 So what I find myself beneficial is, instead of that self-meditation, mindfulness. Mindfulness of the four foundations of mindfulness. Whenever I have this disturbing feeling or emotion in me, Report an error in the passage at 1:04:55 Highlight the passage at 1:04:55

1:05:15 I would sort of, I know how to calm myself down already, this thing, okay? Then I'll look, oh, this feeling is from my mind, you know, comes from, and there's a phenomenon, oh, from this happens, you know, and my mind keeps hopping already, this thing, that's what I have this feeling, you know, okay? Report an error in the passage at 1:05:15 Highlight the passage at 1:05:15

1:05:31 Knowing how this works, half the problem is gone, you know. So if it's a small problem, it will pass quickly, you know. If it's a more, bigger problem, Then I bring impermanence. You bring in some patience, tolerance, understanding, it will still go off. I find that this works for me. What's controversial about it? I don't know. When they ask me, thank you, they ask me whether I do my... Report an error in the passage at 1:05:31 Highlight the passage at 1:05:31

1:06:05 I don't do my own. So this is how the Buddha instructed. Seventh factor of the Noble Eightfold Path is right mindfulness. So four foundations of mindfulness is what increases and prepares your mind. So with gross emotions, gross feelings, exactly what you are doing to calm yourself down using right view. Report an error in the passage at 1:06:05 Highlight the passage at 1:06:05

1:06:27 So what you are using there to calm yourself down is right view. Looking through the lenses of right view. Report an error in the passage at 1:06:27 Highlight the passage at 1:06:27

1:06:44 What is meditation? to meditate in spite of you meditation would happen if you stay longer So there's nothing controversial. That is fine. That is perfectly fine. It can be, you know, when it is done, especially when you're sitting, actually it settles down even more. And as the mind becomes more still, because all of those difficulties are now sort of subsiding. Report an error in the passage at 1:06:44 Highlight the passage at 1:06:44

1:07:23 then you will be able to stay here because the present moment will start to become pleasant and for foundation mindfulness is not only having the hindrances it also have the seven enlightenment factors right so it's actually developing it further but you are on the right track it takes time and no problem nothing controversial but i don't do the meditation no no it's you just keep saying you are meditating Meditating. Report an error in the passage at 1:07:23 Highlight the passage at 1:07:23

1:07:53 Thank you. I'm on the right track. Thank you very much. Thank you for that, Eddie. You're welcome. Okay, here are the questions. Dear Ayya, The ayah, the ayah, is it... Is it better not to force oneself to meditate when one is very tired? Of course, the meditation psychology the Buddha says you start with the mind that has gladness, pamoja is important because if you try to meditate when you are tired you might have a very bad relationship with your experience and then it builds up negative kind of Report an error in the passage at 1:07:53 Highlight the passage at 1:07:53

1:08:33 associations. Of course, when you're tired, just have a rest go for a walk you know or even have a snooze it's okay or just sit don't expect that it is meditation just sit and allow your body to rest I mean this is what Ajahn Brahm says he does when he comes back from all this traveling he still sits he puts his feet out lean against the wall of his cave and at that time it's not like he's meditating he's mostly resting allowing things to settle down And when the tiredness of the body goes, the mind starts to get the energy, he says, it naturally sits up. And then when you have energy, then you meditate. Report an error in the passage at 1:08:33 Highlight the passage at 1:08:33

1:09:16 So, I mean, of course we can't wait till completely all of our tiredness goes away. But that is also why, how you live your life every day. All your wakeful moments is where you do the practice, the preparation. Meditation is like the gift you give. It's like the present you get in the present moment. Report an error in the passage at 1:09:16 Highlight the passage at 1:09:16

1:09:37 You sit down and wait for your gift to fall in. This was Ajahn Chah's simile. You sit under the mango tree and the mangoes fall. Report an error in the passage at 1:09:37 Highlight the passage at 1:09:37

1:09:48 plant in that mango tree putting the nutrients watering it all of that work is done outside of the city and that is your How you conduct yourself so that is the preparation so you take care of yourself so that you don't have regrets remorse then less tiredness because a lot of our tiredness comes from the negativity of the mind actually more than physical physical tiredness goes away after you sit down I mean have something you know eat have a drink or have a snack and get some energy and you rest for 15-20 minutes Report an error in the passage at 1:09:48 Highlight the passage at 1:09:48

1:10:34 Meditation is a holistic practice. Meditation is just one aspect of your whole path. So remember, if you want good meditation, focus on how you live your life. This is what is coming up. If you want to stay for the book club, Atomic Habits, that's what I'm going to talk more about. If you want to improve your meditation, your spiritual practice, where you need to put focus on and where the real work is. Report an error in the passage at 1:10:34 Highlight the passage at 1:10:34

1:11:03 So anyway, the next question... Dear Ayya, I am highly sensitive to what can I do if sadness and tension are stronger than my kindness. How to find peace when sad and breathing is difficult? Thank you kindly. Okay, yeah, so we have to deal with it in a skillful way. Report an error in the passage at 1:11:03 Highlight the passage at 1:11:03

1:11:35 Sometimes when your mind has enough energy, all we got to do is wait. But obviously in this occasion this person has understood when they just wait they get overwhelmed by the feeling because the mental energy is not strong enough and they get overwhelmed by the strong emotion and that is the time that you need to change. Report an error in the passage at 1:11:35 Highlight the passage at 1:11:35

1:12:01 And the Buddha says any of the hindrances if they become apparent when you sit you need to stop. that object giving attention to your breath and instead direct your mind to something else there are many things so even for sadness even for fear for most of these things if your temperament if you're kind of your relationship with the Buddha is very strong just bringing up his good qualities is very helpful so this is simply changing the object giving attention to an inspiring thing but if it is that not your thing then you can bring up a beautiful aspect of dhamma and and and see whether that would inspire you if not listen to a nice inspiring dhamma talk or read a nice sutta something like that just changing and shifting is very helpful or simply get up from where you are and maybe take off your shoes your socks and walk barefoot on an interesting surface right and you can give attention full attention to the touch sensations which is very you know more tangible than looking at the breath interesting that's why i said you know walk on something that's a bit different and then you can really keep attention just the shifting of the attention can be helpful but what is also very very works really well is there is a cause for your sadness so I don't know in your occasion what makes you feel sad but I will tell you a story but for the people who are in the room because now we are going beyond time you're very welcome to leave as you please but I will just say this story for the person who asked this question Report an error in the passage at 1:12:01 Highlight the passage at 1:12:01

1:13:52 And this is coming from my own life, a story from my father, me and my father. So I was very, very close to my father. I was really, really attached to him and he was attached to me as well. And once we went to a funeral, which was a very sad funeral. Everybody was crying, you know, there was lots of grief. And as we were driving home, my father said, wow, that's really difficult. And he suddenly said, What about, you know, the person who passed away? Because it's for us, we lost, it was his cousin, my cousin. Report an error in the passage at 1:13:52 Highlight the passage at 1:13:52

1:14:30 So that is sad, of course, not to see him again, not to be with him again. You know, I can feel the loss, I'm sad. But for my cousin, you know, it's as if all of us died on him because the separation is there. He probably lost his wife, his children, all of his relatives, all of his friends, everything, right? Report an error in the passage at 1:14:30 Highlight the passage at 1:14:30

1:14:50 so at the time when we die actually we die to everybody else as well if our spirit is around that's how we would feel and how would you feel if your loved ones are asking you to come back saying I can't be without you I want you to please don't go and you two don't want to be separated right nobody wants to be dead but when you're dead no matter how much the other person asks can you go back we can't go back right Report an error in the passage at 1:14:50 Highlight the passage at 1:14:50

1:15:19 Then, so of course it might be difficult unless you are prepared for your own death to do that. And my father next said, you know, one day I'm going to die as well. And it will be very, very difficult if you start crying and asking me to come back. I know it will be very difficult for you because I know you love me a lot. Report an error in the passage at 1:15:19 Highlight the passage at 1:15:19

1:15:40 I do love you as well. But, you know, when I die, if you cry, I can't come back. So will you promise me, that you won't cry and when he explained like that of course you know you have to promise and I was only 13 at the time right and of course I thought well my father will die when I'm really old you know that's what you normally think but exactly seven days later he died Exactly seven days, my promise was very clear in my mind. So of course, you know, I have to keep my promise. But I wasn't repressing or suppressing my feelings. Report an error in the passage at 1:15:40 Highlight the passage at 1:15:40

1:16:16 It came from wisdom because my father made it very clear, you know, what he would feel. And he also said, no matter how much you cry, I won't be able to come back. So crying is actually pointless. And it only makes me tired, can't do anything. And actually, I was the only child, my mother was abroad at the time. Report an error in the passage at 1:16:16 Highlight the passage at 1:16:16

1:16:35 So I had a lot of responsibilities around his death as a 13 year old as well. So you know I had to be strong. and but of course it was hard so i could see my mind going thinking oh i can't live without my father i want him you know the moment i shift and think like that direct and think like that so the object is my father's death the way i'm thinking is i can't live without him and i can see i can feel all my tear glands you know welling up with tears then of course i realized i can't do that but i try to bring it to the middle It's quite hard, but I think out of desperation, because I understand it's a useless thing to think like that. Report an error in the passage at 1:16:35 Highlight the passage at 1:16:35

1:17:22 It's quite stupid actually. He's not going to come back no matter how much I'm going to long for it. He's gone now. So instead, out of desperation maybe, I just started to think about the good qualities of my father. I mean all people have good qualities and I was quite lucky my father was quite an exceptionally generous person a very kind person there was many good things to think about him and also the while that the you know funeral was happening many people were coming and telling stories so just shifting my attention instead of looking at the loss and my loss and my wanting Report an error in the passage at 1:17:22 Highlight the passage at 1:17:22

1:18:03 which brings sadness on I shifted completely it was still the object is still my father but the way I started to look at it is his good qualities and you know what happened joy started to come up At the time, I should be completely... Report an error in the passage at 1:18:03 Highlight the passage at 1:18:03

1:18:47 is not always there if nothing is permanent right we know all of our emotions even if you want to you can't be sad 24 7 for for the whole year right there are breaks So whenever you have more peace, bit more joy, whatever is triggering sadness, whatever is your object and however you are... directing your mind see whether you can think about it think about the situation in a more wise way in alignment with right view right understanding this is possible and we need to do that because just being sad isn't going to help us or anybody else as well or the situation it only gets makes things worse and difficult for us and others so it is important and it is possible to do so outside of meditation in the sense sitting formal meditation before you go into the breath At a time when you're more relaxed, when you're more at ease, even when you have a bit of joy because of something else, maybe you heard a nice talk or you... Report an error in the passage at 1:18:47 Highlight the passage at 1:18:47

1:19:57 you know done something nice to somebody or whatever and then you know bring on that whatever object and the way you think and slowly train yourself to get out of that habit of bringing up sadness because sadness is not just here it is created by me by the way I give attention so you are fully in control of this it's just breaking a bad habit and replacing it with a good one based on right view and once you do that then that sadness that habit will go down more and then you will be able to meditate better okay anyway that's what I wanted to mention still continuing on with this idea of the object and the way you give attention Alright, thank you everybody for being here. Report an error in the passage at 1:19:57 Highlight the passage at 1:19:57

1:20:55 Do we do arahant or not? Just bow? Okay. Report an error in the passage at 1:20:55 Highlight the passage at 1:20:55