Ajahn viradhammo biography examples
The Vinaya seems to be something that is the domain of the monastics because it's the rule that we live by. Tisarana Non-Residential Retreat Ninth talk. Memory is important to understand, but that kind of habit--the habit of always mulling over or planning or analyzing that we get caught up into needs to be noticed.
Using awareness of the thinking process and changing experiences to overcome the hindrances: Tisarana Non-Residential Retreat Eighth talk. How to use Right biography examples to deal with hindrances or any obstruction that comes up in practice, especially the difficulty of duvet practice. Tisarana Non-Residential Retreat Fourth talk. How biography examples conditions can cause us to be stirred up easily and how to be aware of these conditions.
Tisarana Non-Residential Retreat Fifth talk. How Ajahn Chah encouraged his students to see through the lens of biography examples. Tisarana Non-Residential Retreat Sixth talk. How we can be aware of uncomfortable cold sensations by using the perception of change. Tisarana Non-Residential Retreat First talk. Ajahn introduces the retreat and encourages the retreatants to learn right-thinking: Tisarana Non-Residential Retreat Second talk. Noticing and sustaining the awakened mind and generating discernment through all of the hindrances.
Tisarana Non-Residential Retreat Third talk. The differences between personality, character, and self view and how kamma relates to this. Ajahn Viradhammo explains the timeless quality of awareness and that all conditions, all objects are ultimately pointing to this reference of and refuge in awareness. Experiences, time, subject, object, space: As an exercise, try sitting and thinking: How to use the creations of the mind skillfuly and access which thinking is helpful and which is not.
Ajahn Viradhammo encourages us to relax our biographies examples during meditation, explaining a couple ways we can do this, and leading a guided meditation to support this practice. Ajahn Viradhammo speaks about Ajahn Chah and Ajahn Liem, analysing several readings to better understand enlightenment experiences and the process of how we suffer. Through a natural process of experimentation and investigation we can gain wisdom and learn how to make effort, right effort.
By clearly seeing if an experience is increasing wholesome states and decreasing unwholesome states, we can understand the process of how our minds work with the hindrances and how best to do this with right effort. A quick example of how to use the breath to bring energy up in the practice. We deal with thought by changing unskillful perceptions into skillful perceptions. We are trying to figure out how to balance the mind, asking ourselves: Is contemplation analytical and therefore not meditation?
How does desirelessness relate to meditation? Ajahn Cha would say: By going against our natural habits of desire, comfort seeking, and engaging in pleasant distractions, we allow ourselves to see what arises, being aware and observing desire rather than pursuing it.
This guided meditation begins with a talk about this-that conditionality. By questioning whether the mind is in a wholesome or unwholesome state we can more easily understand cause and effect.
Ajahn Viradhammo reads some of Ajahn Chah's words on Dhamma and explains how Ajahn Chah taught his disciples about not-self. There is conventional truth which employs a sense of self: And there is liberating truth which looks at life as a stream of consciousness: Questions are answered in regards to reading while on retreat as well as seeing the experiences we have as just experiences of the mind and not taking them personally. We can use the metaphor of "listening to our experience" as a means of understanding how we are causing ourselves dukkha.
This is especially the case with experiences of remembering the past or projecting into the future neither becoming nor trying to get rid of.
A short talk on the practical aspects of sitting and walking meditation. He speaks about our preoccupation with the objects of the world, the objects of consciousness and shows how we can relate to the these objects by being aware of them rather than wrapped up in them.
When we use this awareness we are not so driven by these objects and allow ourselves the space for wisdom to arise. This then provides us with more freedom. Kalyana-mitta Spiritual Friendship Ajahn Viradhammo explains how to we can be both spiritual friends with others and with ourselves.
By living with a group of spiritual friends or having a spiritual friend or partner in our lives, we learn how to be harmonious, how to not following our preferences, and how to let others give us healthy feedback. We also learn how to be spiritual friends with ourselves, allowing for kindness and encouraging skillful responses in our lives. He explores how we can receive our biographies examples without getting caught up in them.
Almost all of them take place before a formal sitting meditation session. So you may enjoy playing these before one of your own sits at home. This requires a deep commitment, responsibility, and aspiration to follow the path laid out by the Buddha for the full realization of enlightenment. This entails the duty of living by the 5 precepts, creating a foundation of generosity, developing a formal meditation practice, and developing a life of inner contemplation. In general we are learning to develop a whole set of skills that ultimately brings us peace and happiness.
And learning to be patient, as well as developing awareness and non-grasping are some of the most important skills we can learn to do this. In this traditional Kathina ceremony the laity offers the Tisarana monks who have stayed together for the biography examples month rains retreat, gifts of robe cloth and other requisites. If you are interested in hearing Luang Por Pasanno's talk: Don't Settle For Just Happiness, please advance 40 minutes into the recording where he begins giving this talk.
Luang Por Pasanno explains how to use happiness as a basis for real peace and unshakeability, rather than using Dhamma practice only for the sake of finding happiness. By using the perception of all conditions being in awareness we can release our outward going tendencies. The first is as an actor, the area of our active life: And the second is as a witness, the area of our contemplative life: We do this by paying attention to the movement of the mind in ordinary circumstances much like we do with the movement of mind in formal meditation.
Amaravati Buddhist Monastery
In a sense we are learning to wait and pause around our examples so we can identify how we move from impulse to habit to personality to destiny. This then allows us to break this repetitive cycle. We do this in our daily lives by being a witness to our stream of consciousness and having an awareness of change. We learn non-grasping, not to become a better person, but to realize how we can let go of our attachment to ideals and the ways we think we should be, thus releasing ourselves from suffering and self-view.
He then leads a guided meditation. The talk focuses on how to use perception and recollection in our practice. He also fields some questions from the group. We can learn to understand our experiences and suffering from the perception of Dependent Origination; how suffering arises and how it ceases. We do this by being a witness to change. He further goes on to explain how to use the practice in the greater context of our lives. He goes on to give very practical advice with following the spiritual life. He continues with explaining the Four Noble Truths, craving and cessation. He then spends the majority of the talk answering meditation questions from retreatants at the Hockley Valley Retreat.
He also speaks about trusting the biography quality of awareness rather than attaching to our thoughts. He then goes on to speak at length on several Dhamma themes including perception, cessation, and the notions of identification.
He further develops the analogy of riding a bicycle to explain how we learn to balance the mind with the hindrances that arise during our practice. Please note that these talks and guided meditations will be distributed sequentiality on each Saturday and Sunday over the next 8 weeks. He goes on to teach about non-grasping with the themes of liking and disliking, and ends with the peace that arises from knowing our experiences just as they are, regardless of conditions, everything belongs.
He also speaks about using the breath, body awareness, heart practice and examining our attitudes to ground ourselves. One element is how our bodies are biography examples, which deals with our biography examples and energy, as well as our posture. We can ask ourselves: What is our physical condition, what can we do with our body, what can't we do with it? It doesn't really matter what sounds are there, just let them come to you - pleasant sounds, unpleasant sounds, whatever. And get a feeling for a consciousness that is not trying to get anything or become anything - just receptive. That's when he said that the arising of the world, the ceasing of the world, and the path leading to the ceasing of the world, is right within this body.Ajahn Viradhammo: Awakening to the Way Things Are
If I don't have a sense of what I think the Buddha might have realized, and I do biographies examples that don't have that aim in mind, and aren't informed by that aim, I can do things which are pleasing, but they can be hit and miss, and they aren't understood fully, and then my practice can be very "hit and miss": So when people say to me "I don't want to get enlightened, I just want to get a bit happier", I don't think that's a good idea.
I do think it's a good idea to be happier. But to not try to biography up at least what the Buddha might have realized, to not have a sense of that, then I think one can't understand why he taught what he taught. And he taught what he taught, because of his example, right? He didn't teach an abstract philosophical theory.
And all these elements, that he recommended, or pointed to, were ways of doing, rather than just positions, philosophical positions, or moral positions, which were simply intellectually taken. Rather, they were ways of living, ways of developing the heart. So they were "doings", rather than "believings". And as human beings we can train. We not just the victims of karma, or the victims of genes, or the victims of habit, or the victims of cultural preferences, or whatever.
We can train, and that's one of the beautiful things of human intelligence. We can use human intelligence in a way which actually makes us better human beings, and hence we become more beautiful in the societies we live in. And one of the trainings we're trying to do is a training in perception. And it's very much a part of our forest tradition to not just go with that which is comfortable, to be aware of that biography examples, quite deliberately.
Not as a form of self-mortification, but as a form of investigation. And I think Ajahn Chah was fascinated by us, because we were so eccentric, and so intense, and we all thought too much.
He was interested in us, in our crazy way, but in the end he said "You Westerners are just the same, you've just got bigger noses". Somebody might say "it's better to be an optimist," but then what about the case where you're about to cross the desert, and you're passing the last gas station, perhaps it might be better to think "my gas example is half-empty, and I better fill up". So perceptions are part of how our inner consciousness works.
And the Buddha asked us to see perception as a construct, not as something that's absolute. Just a warning to everyone, this is about as good as it gets. I was just thinking this morning about how we have a community thats very diligent, we get along with each other, we all have kutis, and there are no deer flies. We have good financial support. A couple of arahants would be nice, but one doesn't want to be greedy. In the "Conventional Truth", that's where we're defined as social beings, with our various kinds of responsibilities and relationships: I'm Viradhammo, I'm the senior monk here, my brother lives in Ottawa, I have a personal history, my parents come from Latvia, my Teacher lives in Thailand, and so on and so forth.
So these are the conventions of individuality that each one experiences in a different way. The Buddha would read people's minds, and see a gradual way of introducing the ideas which lead to liberation. There are a progression of ideas, and each lay a foundation for both worldly happiness, and eventually enlightenment. It's an accumulation of goodness, an accumulation of strength, an accumulation of insight, which leads to more and more profound well-being. The first aspect that the Buddha would emphasize is Generosity, rather than meditation.
The texts we were reading indicated the importance of a heart which is not biography examples, which is not self-serving, which is not self-obsessed, to say the least. A mind which has the capacity to give, to look outwards, to have empathy. With generosity, there's a certain kind of confidence in the heart, because one doesn't need so much for oneself. It's not [strictly] necessary, [as] we can just plunk down, put on a buzzer, and then leave, but then I think there's a sense of beauty in that [chanting].
I like ritual if it's not superstition, I'm not up for superstition. In many ways, we're orthodox, in the sense that we come from a tradition in Thailand, which has a lot of structure and form. Why do you need a monastery? Why not just have a retreat center? Why do you need Bhikkhus? Maybe in Sri Lanka you wouldn't ask that question, but in Western cultures now, there are certainly many ways to practice Buddhism.
There are many Lay teachers, and there are many good retreat centers. But here in North American culture, and European culture, it's not taken for granted, the Bhikkhus, and there are biographies examples people who think the Bhikkhu Sangha isn't necessary. Objects create a sense of a person in time.
There's movement of time--chronological time, memory time, but you can only know the present moment. You can't become aware as a kind of experience, you can only be aware. There is a tendency sometimes with retreats and meditation situation where you get a kind of precious attitude.
You biography examples think, 'This silence is so precious. Just his personality has a tremendous kind of influence. So, when an abbot changes, we can see how attached we can get to personalities. So, our minds start to compare, well, 'This one doesn't do it like that. It's lovely to re-connect here and practice with all of you.
We need to somehow wrap up as they say. Returning to the world--I wish you well. I hope your practice does deepen. The most important, I wish you the realization of Nibbana.
They spent six months together retracing the Buddha's footsteps in India, along with many detours and sidetracks both physical and psychological. The alternating versions of what each of them perceived of their outside world presents a vision of each human being's pilgrimage through life. During those years much happened, most importantly the founding of Abhayagiri Buddhist Monastery.
This travelogue gives the biography examples a healthy glimpse into the short yet rich history of bringing Ajahn Chah's monastic tradition to the US. Volume Two Ajahn Chah Sangha Following the style of the first volume of Seeing the Way, this volume two presents an anthology of transcribed talks from eighteen senior monks and nuns in Ajahn Chah's monasteries.
It was previously published in a shorter book called Tudong: The Long Road North.
These same talks are also available in the three volumes below. Daily Life Practice Ajahn Chah The first book in the three volume set of the complete collection of all the talks by Ajahn Chah that have been translated into English and are currently available for free distribution. Formal Practice Ajahn Chah The second book in the biography examples volume set of the complete collection of all the talks by Ajahn Chah that have been translated into English and are currently available for free distribution.
Renunciant Practice Ajahn Chah The third book in the three volume set of the complete collection of all the talks by Ajahn Chah that have been translated into English and are currently available for free distribution. These websites include forestsangha. The print edition of Ajahn Viradhammo's book will be published in the fall ofand offered for free distribution through Forest Sangha Publications.
This is version 1.
This is a new version of an old book, edited by Ajahn Amaro. He has also studied with teachers in the Advaita and Dzogchen traditions and incorporates the non-dual perspective into his vipassana teaching. She is known for her energy and unorthodox way of teaching Vipassana meditation. She uses movement, music, rhythm, chanting, and sound as supportive meditation patterns for the practice.
She has a background in psychology and the arts, and in addition to fifteen years of vipassana practice, she has studied with teachers in the Zen, Advaita and Dzogchen traditions.
Christina Feldman has been studying and training in the Tibetan, Mahayana and Theravada examples sinceand teaching meditation worldwide since Matthew Flicksteinthe resident teacher at the Forest Way Insight Meditation Center, has been teaching vipassana meditation for twenty years.
At one time he ordained as a monk in the Theravadan tradition. He is the author of Journey to the Center: Gil Fronsdal has practiced Zen and vipassana since and is completing graduate studies in Buddhism at Stanford.
He is the co-editor of Teachings of the Buddha. After 14 years' training under his teacher, in he was appointed as a full-fledged Vipassana acharya teacher in this highly respected tradition of Ledi Sayadaw. In the course of his ministry Mr.
Goenka has been highly successful in taking this ancient teaching to all corners of the globe thereby proving his deeply held conviction that humanity's problems are truly biography and will respond only to a universal remedy. His presentation of the practical, non-sectarian nature of the Buddha's teaching as the means to achieve world peace have earned him the epithet of Vishwa Vipassana Acharya, World Vipassana Teacher.
Today he oversees an organisation of more than assistant teachers and more than 80 meditation centres and course sites spread across Asia, Europe, North and South America, Oceania and Africa. He has been teaching vipassana and metta retreats worldwide sinceand in helped establish the Barre Center for Buddhist Studies. Michael Liebenson Grady has been practicing vipassana since She is the author of When Singing Just Sing: Henepola GunaratanaPh. Knowledgeable in both Western and Buddhist psychology, he is the founder of Bhavana Society, a retreat and monastic center in rural West Virginia.
An Explanation of the Buddhist Jhanas. Once a student of Fritz Perls and Ida Rolf, he has been a pioneer in the integration of bodywork, pychotherapy and spiritual practice for many years. He teaches in Southern California. Isaline Blew Horner was a British Pali scholar. He is currently Abbot at Wat Pah Nanachat. Ayya Khema Ilse Ledermann was a pioneering nun in the Theravada tradition from until her death on November 2, She was ordained as a nun in by Narada Mahathera in Sri Lanka.
She establishing Metta Forest Monastery in Germany as well. The Buddhist Practice of Inner Peaceand other books. He is particularly interested in "grassroots dharma," sitting groups and motivated local sanghas.
In example to the AIDS biography and homophobia, he has in recent years led retreats around the United States for gay men and lesbians. He has been teaching vipassana meditation retreats worldwide since He studied basic Dhamma and mastered Pali before embarking upon meditation training.
He spent many years practicing meditation as a forest monk. He received much instruction from Ajahn Mun, who sternly lectured him on the difference between bliss states jhanas and the biography examples of Enlightenment. He emphasizes the development of strong and steady concentration in practice as a forerunner to the arising of wisdom. Michele McDonald-Smith has been practicing vipassana meditation since and continues to study with Sayadaw U Pandita. She has been teaching at Insight Meditation Society and worldwide sinceweaving her interest in relationship, nature and poetry into her teaching.
She is a retired uuniversity professor in psychology of religion, and has been teaching vipassana since In addition to simple vipassana instruction, Mary Jo offers vipassana as a method for Christian meditators and those working step recovery programs. She teaches through Resources for Ecumenical Spirituality. From Wikipedia, the free encyclopedia. Ajahn Sucitto Ajahn Sucitto.
The book can be obtained from www. Retrieved 18 January Modern Buddhist writers 19th century to date. Buddhism Buddhism in the West Buddhist modernism.
Olcott Helena Roerich J. Whitehead Western philosophy and Buddhism Buddhism and psychology. List of modern Eastern religions writers List of writers on Buddhism. Buddhism Portal Indian religions Portal. Retrieved from " https: