Online Gatherings |
Livestream Recordings - Jan. to Apr. 2024
24 April 2024
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Questions
Q1 - Dear Ajahn, I am having trouble understanding how a sotapanna becomes free from doubt in rebirth. Other factors of dependent origination one can observe directly, for example I can see in the present that feeling leads to craving.
Thus, one can overcome doubt regarding this aspect of Dhamma and many others. |
However, regarding rebirth, to directly observe the process driving it, one would have to have special psychic abilities to remember their previous deaths and rebirths. So, lacking the ability to see it, how can one overcome doubt regarding the process by which rebirth occurs? Even if one sees craving driving bhava (becoming) in the present, how could they be sure this would continue after death? Thank you.
Q2 - Whenever I try to meditate for a longer period I feel pressure building up on my head. How do I overcome this problem?
Q3 - Dear Ajahn, a close relative suffers from persistent neck, back, and other joint pain. In meditations, you have talked about directing your attention to pain to acknowledge that this is just pain in the body. Could you talk about this some more? Can mental practices like this help even outside of the meditation period?
Q4 - May I know if the words ‘sentient beings’ encompasses departed relatives, devas and locality deities too? I would like to offer merits to all the beings in all the realms whenever I do any offerings in future. I don’t wish to miss out anyone.
Q5 - Dear Ajahn. I read that humans make up just 0.01% of Earth’s life (i.e. animals). If the denominator includes beings such as hungry ghosts and hell denizens, then humans likely make up a much smaller percentage of the 6 realms of beings. This gives credence to the Lord Buddha’s statement that the human rebirth is extremely rare. I understand that a human rebirth is assured if one can hold the five precepts habitually. Most people around us seem to keep the 5 precepts and are generally decent, so it’s surprising that humans make up such a low percentage. Is it the case that the laws of karma are terribly strict (such that the effects of bad acts are magnified), or are the majority of beings really that wretched? Thank you!
Q6 - What is shunyata? I feel when all positives and negatives go to zero that state is shunyata. Please could you comment?
Q7 - Why do you think it is so difficult for one to look inwards compared to one looking outwards at others? I have to be very mindful 24/7 to bring my mind inwards and tell myself to mind my own business instead of others’ business. This practice isn’t easy, but I know it’s doable. However, in educating a child a parent one has to look outwardly at how the child behaves and correct them at appropriate times. In this case, how should a parent be practising to look “inwards” more than outwards.
Q8 - Dear Ajahn, I feel dispassionate with my household life since I started meditating, I used to love sport, not anymore, I don't like socializing, I prefer solitude. Can you give some advice, please. Thank you
Q9 - Sometimes in meditation there is a heaviness in the heart/diaphragm area as well as some dark clouds that cover parts of brightness in the mind. Can Ajahn provide some guidance on how to work with this energy?
Q10 - Dear Ajahn. I do not have any cravings to reach any stages of jhana, is this alright? I only strive to improve myself to let go on a daily basis and I have made strong aspirations to improve my sitting and cultivation, hoping to maintain mindfulness and calmness until my final liberation. Achieving jhana stage to me is like, aiming to get an ‘A’, gain a High Distinction. I feel stressed even thinking about it. Does one need to reach to a jhana stage in order for one to be fully liberated?
Q2 - Whenever I try to meditate for a longer period I feel pressure building up on my head. How do I overcome this problem?
Q3 - Dear Ajahn, a close relative suffers from persistent neck, back, and other joint pain. In meditations, you have talked about directing your attention to pain to acknowledge that this is just pain in the body. Could you talk about this some more? Can mental practices like this help even outside of the meditation period?
Q4 - May I know if the words ‘sentient beings’ encompasses departed relatives, devas and locality deities too? I would like to offer merits to all the beings in all the realms whenever I do any offerings in future. I don’t wish to miss out anyone.
Q5 - Dear Ajahn. I read that humans make up just 0.01% of Earth’s life (i.e. animals). If the denominator includes beings such as hungry ghosts and hell denizens, then humans likely make up a much smaller percentage of the 6 realms of beings. This gives credence to the Lord Buddha’s statement that the human rebirth is extremely rare. I understand that a human rebirth is assured if one can hold the five precepts habitually. Most people around us seem to keep the 5 precepts and are generally decent, so it’s surprising that humans make up such a low percentage. Is it the case that the laws of karma are terribly strict (such that the effects of bad acts are magnified), or are the majority of beings really that wretched? Thank you!
Q6 - What is shunyata? I feel when all positives and negatives go to zero that state is shunyata. Please could you comment?
Q7 - Why do you think it is so difficult for one to look inwards compared to one looking outwards at others? I have to be very mindful 24/7 to bring my mind inwards and tell myself to mind my own business instead of others’ business. This practice isn’t easy, but I know it’s doable. However, in educating a child a parent one has to look outwardly at how the child behaves and correct them at appropriate times. In this case, how should a parent be practising to look “inwards” more than outwards.
Q8 - Dear Ajahn, I feel dispassionate with my household life since I started meditating, I used to love sport, not anymore, I don't like socializing, I prefer solitude. Can you give some advice, please. Thank you
Q9 - Sometimes in meditation there is a heaviness in the heart/diaphragm area as well as some dark clouds that cover parts of brightness in the mind. Can Ajahn provide some guidance on how to work with this energy?
Q10 - Dear Ajahn. I do not have any cravings to reach any stages of jhana, is this alright? I only strive to improve myself to let go on a daily basis and I have made strong aspirations to improve my sitting and cultivation, hoping to maintain mindfulness and calmness until my final liberation. Achieving jhana stage to me is like, aiming to get an ‘A’, gain a High Distinction. I feel stressed even thinking about it. Does one need to reach to a jhana stage in order for one to be fully liberated?
10 April 2024
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Pornography and the Path of Purification
Questions and Answers
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13 March 2024
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Deepening Practice Through Pilgrimage
Ajahn reviews the recent pilgrimage to India.
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03 January 2024
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Questions
Q1 I feel deeply saddened about the situation in Gaza and compelled to do something to respond to it to raise my voice and call for peace. And I do some things within my means and reach, which is not much, but I do it anyway. I am seeing some Buddhist teachers and communities also raising their voices, sending letters to leaders and opening up petitions for peace.
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But many Buddhist teachers and communities are silent on the matter. I am surprised and confused about this silence. I am not sure I understand what it means. If it is not too much to ask, could you please share your views on this? And in your opinion, what is a skilful way to respond not only to this but any humanitarian matter going on in the world?
Q2 May I know how do we know who we can consider as our Kalayamitta, ‘wise spiritual friend?’ Does it mean the person will encourage us on the path and not make us feel less of a person, or inferior than them? If we do feel less of a person, or as though that person is superior to us, does it mean this person is not suitable to be our kalayamitta? Even though the person may have helped us a lot bringing us towards the path.
Q3 I've had a few very joyful moments when contemplating Anatta, feeling as if I’m escaping the ‘jail of the Khandas’. It feels like there’s an intimacy waiting, a coming ‘home’, a knowing of and being known by the other, what Bhikkhu Bodhi calls ‘mental continuums’ who are currently or recently were acting out the I-ing in their ‘own’ Khandas. Is this right view or wishful thinking? Is the joy that arises from this understanding considered wholesome? Even if the view might be somewhat deluded? Is this to be developed?
Q4 When we meditate upon ‘anatta’, ‘not-self’, and see body disappear we are still contemplating with our mind, so where is the mind? Also, when the brain dies in a coma situation, does the mind still remain active? If so, where is this mind? Is this just an invisible force that moves from one birth to another?
Q5 Do you have any advice on how we can make ourselves be in a retreat-like setting on a daily basis? When we are still living our lay life. How do we continue to keep up with mental cultivation? Thank you. 6) Dear Ajahn, the second noble truth states that desire for sensuality, desire for being and desire for non-being are the root cause of suffering, I can clearly make a distinction between sensual desire such as desire for music and a desire to become a more patient person which is a wholesome desire and should be cultivated. But when it comes to the desire to become, to be… when we aspire to “become” a more patient and wise person, how can we understand and relate to this “desire to become”?
Q2 May I know how do we know who we can consider as our Kalayamitta, ‘wise spiritual friend?’ Does it mean the person will encourage us on the path and not make us feel less of a person, or inferior than them? If we do feel less of a person, or as though that person is superior to us, does it mean this person is not suitable to be our kalayamitta? Even though the person may have helped us a lot bringing us towards the path.
Q3 I've had a few very joyful moments when contemplating Anatta, feeling as if I’m escaping the ‘jail of the Khandas’. It feels like there’s an intimacy waiting, a coming ‘home’, a knowing of and being known by the other, what Bhikkhu Bodhi calls ‘mental continuums’ who are currently or recently were acting out the I-ing in their ‘own’ Khandas. Is this right view or wishful thinking? Is the joy that arises from this understanding considered wholesome? Even if the view might be somewhat deluded? Is this to be developed?
Q4 When we meditate upon ‘anatta’, ‘not-self’, and see body disappear we are still contemplating with our mind, so where is the mind? Also, when the brain dies in a coma situation, does the mind still remain active? If so, where is this mind? Is this just an invisible force that moves from one birth to another?
Q5 Do you have any advice on how we can make ourselves be in a retreat-like setting on a daily basis? When we are still living our lay life. How do we continue to keep up with mental cultivation? Thank you. 6) Dear Ajahn, the second noble truth states that desire for sensuality, desire for being and desire for non-being are the root cause of suffering, I can clearly make a distinction between sensual desire such as desire for music and a desire to become a more patient person which is a wholesome desire and should be cultivated. But when it comes to the desire to become, to be… when we aspire to “become” a more patient and wise person, how can we understand and relate to this “desire to become”?
