I remember when my self-questioning, self-doubt, and self-interrogation first started. It completely broke me. I lost confidence in myself, past traumas kept resurfacing, old bad habits were stronger than ever, and I had no direction whatsoever in my life (although from an external point of view, my life couldn't have been better). A few months later, the pandemic hit and I basically had two choices: either to pursue the right doctor or to start rebuilding my sense of self by building upon my wrong views. For anyone else watching Ajahn's videos, this first step of self-honesty is a must and is the foundation of your entire practice -- you need to suffer on the right level to see where and what the problem really is. I just want to thank you for providing the Dhamma in such a straightforward and clear way. I don't know how far I would've gotten with just the suttas alone. I've tried watching other teachers, but like you said, they usually feel like seminars, TED talks, or feel good words rather than direct teachings into my present condition as it is.
I agree, I had been trying to justify my practice upon the wrong view. EX: if Ajahn said the root of pleasure is painful, I would repeat that multiple times when engaging in pleasure. maybe I relied tooo much on the videos and not enough on finding why wrong views are wrong. So now, I'm starting over from scratch and simply asking why I am doing the practice to begin with. any assumption and though that may come on account to that will be rooted in wrong view, so I just have to question that as well. though I am glad that I am only 19 years old so I still have time to undo everything.
@@harpreetsingh5545 I would characterize the path this way: You start with a bit of faith that maybe the Buddha was on to something real, then try to figure out what that something is. This begins the process of comparing your actions and assumptions to the dhamma. Trial and error, bit by bit, "Maybe this. No, not this this." Again and again. Gradually, piece by piece, you will see the correct choice in small things. More and more, errors will be seen and avoided. Commit to that process. In case you have not noticed, it seems that you are already doing that. You've found a reliable teacher in Ajahn. Now continue to apply the process, always adjusting the right amount of tension for yourself. It's the most worthwhile adventure of a lifetime.
@@harpreetsingh5545 bro i'm 26 and have only known the Dhamma for slightly over a year, and yet my life has already changed dramatically. even every single month, there's such a growth going on, on personal level, as well as spiritual, emotional, mental, physical, ... the Dhamma is all-encompassing, i'm glad you've found it so early on
The necessity of self honesty for the Right view. ____________________________________ www.hillsidehermitage.org/new-hillside-hermitage-development/ www.hillsidehermitage.org/support-us ____________________________________ MORE TEACHINGS: www.hillsidehermitage.org/teachings
HELO MONK, CAN U TALK ABOUT BOREDOM IS IT GOOD IS IT BAD HOW TO DEAL WITH IT, WHAT IS THE PHENOMENA OF BOREDOM SO I CAN UNDERSTAND BETTER, THANKS I APRECIATE UR VIDEOS
helo monk i really wana know whats purpose of boredom how to deal with correctly and not avoid it or cover up by engaging with other activities and distractions, what should be done? thanks
Where is the best place to start with my practice? I cannot find the beginners' playlist on here. I am all alone since highly reputable monks are not teaching the Dharma the way to say is correct
Thank you for the point about unclear or vague teaching. I used to just accept those teaching because "it's ineffable". But it seems the more I practice, the more I read the teachings of the masters teaching jhana practices, the more I realize that there is indeed a lot that can (and should) be said to guide the student. So much time is wasted with unclear/vague teachings.
I think there is different energy that young monks have compared to old monks. I would love to fast forward and listen to a talk by this Ajahn when he is 67.
@Ken Do I'm curious how both could be true, meaning thinking he has the correct approach and also thinking he will likely disrobe can you articulate why you think that?
@"Hillside Hermitage" When people say, "But you can never really know", in my experience, this is usually a politically correct conversational cue that they want to end the conversation. It's a statement that shouldn't be taken at face value. Most people are dead sure of themselves and of what they claim to know. Also, when a person seems to refuse to acknowledge a problem that someone else claims this person has, this refusal can sometimes be partly or entirely because of the way the other person is approaching them. You don't open up to strangers or those who are hostile to you, so why should others be any different? The one- way mode of communication that is so typical for religious or spiritual circles (ie. the teacher talks, we are silent) is teaching people powerlessness and not taking responsibility.
@@medhini000 From what I've seen, it's very common in religious or spiritual circles to make claims about the inner lives of others - without asking them, of course. It seems to be almost part of the doctrine. "Why do people do x? Because y." Perhaps there is a point to imputing motivations like this, but I cannot really grasp it, and it doesn't seem that those who do this will ever answer. I suppose they just don't talk to the lowly folks who take issue with such imputing. Silent treatments are effective, though.
@@nejkagalun4851 i always assumed it was because of some greater perspective or understanding of the circumstances and reasons that resulted in someone holding a certain view, possibly even thru personal experience of those reasons themselves. But it definitely does seem tru , at least from my experience, that the person (or type of person) whose views are critiqued is unpresent in the conversation. I wonder if it has to do with not wanting to deal with that view presented more thoroughly and head on (which u have to do when the said person is present) , or because it is unnecessary in that that view is already thoroughly understood by the ones critiquing it?
Is The Dhamma for everyone? Not entirely, no. And in the case of the video, when teaching how to teach this is worth noting, that, sometimes The Buddha would question certain types of peoples capacity to receive Dhamma outright. It being subtle, hard to perceive and to understand- The Buddha would sometimes say; how can someone like you understand this sublime Dhamma! When teaching and here actually teaching, this is done with giving Dhamma to those capable of receiving it. There can be no teaching to those too obstinate, stubborn or too distracted (busy). Those who ask for a lot but give a little (does not pay, attention, respect). The seeds of Dhamma should not be tossed upon salted fields, this is evil for both parts as the one throwing away The Dhamma is doing a bad turn for the person who disregards, ignores or is disrespectful- heaping up demerit for eons. This is evil. The whole of the holy life is good friendship, not bad. So, one should be intent upon the holy life in all aspects either giving or receiving The Dhamma.
Then do, please, teach those of us with too much dust in our eyes how to give up whatever interest we have in the Dhamma. Because it doesn't go away on its own!
If "you can't really know"/"you can never really be sure", then why did the Buddha invest so much effort into making sure his teaching lasts for a long time ? Surely, in his boundless knowledge and wisdom, he could have figured this out and be like: "Nope, they can't get it, no way for them to know exactly what I meant, let me not bother leaving anything for future generations.".
I remember when my self-questioning, self-doubt, and self-interrogation first started. It completely broke me. I lost confidence in myself, past traumas kept resurfacing, old bad habits were stronger than ever, and I had no direction whatsoever in my life (although from an external point of view, my life couldn't have been better). A few months later, the pandemic hit and I basically had two choices: either to pursue the right doctor or to start rebuilding my sense of self by building upon my wrong views. For anyone else watching Ajahn's videos, this first step of self-honesty is a must and is the foundation of your entire practice -- you need to suffer on the right level to see where and what the problem really is.
I just want to thank you for providing the Dhamma in such a straightforward and clear way. I don't know how far I would've gotten with just the suttas alone. I've tried watching other teachers, but like you said, they usually feel like seminars, TED talks, or feel good words rather than direct teachings into my present condition as it is.
I agree, I had been trying to justify my practice upon the wrong view. EX: if Ajahn said the root of pleasure is painful, I would repeat that multiple times when engaging in pleasure. maybe I relied tooo much on the videos and not enough on finding why wrong views are wrong. So now, I'm starting over from scratch and simply asking why I am doing the practice to begin with. any assumption and though that may come on account to that will be rooted in wrong view, so I just have to question that as well. though I am glad that I am only 19 years old so I still have time to undo everything.
@@harpreetsingh5545 That’s great to hear. But also, keep in mind that you don’t know how much time you have.
@@harpreetsingh5545 I would characterize the path this way: You start with a bit of faith that maybe the Buddha was on to something real, then try to figure out what that something is. This begins the process of comparing your actions and assumptions to the dhamma. Trial and error, bit by bit, "Maybe this. No, not this this." Again and again. Gradually, piece by piece, you will see the correct choice in small things. More and more, errors will be seen and avoided.
Commit to that process.
In case you have not noticed, it seems that you are already doing that. You've found a reliable teacher in Ajahn. Now continue to apply the process, always adjusting the right amount of tension for yourself. It's the most worthwhile adventure of a lifetime.
@@harpreetsingh5545 bro i'm 26 and have only known the Dhamma for slightly over a year, and yet my life has already changed dramatically. even every single month, there's such a growth going on, on personal level, as well as spiritual, emotional, mental, physical, ... the Dhamma is all-encompassing, i'm glad you've found it so early on
The necessity of self honesty for the Right view.
____________________________________
www.hillsidehermitage.org/new-hillside-hermitage-development/
www.hillsidehermitage.org/support-us
____________________________________
MORE TEACHINGS:
www.hillsidehermitage.org/teachings
HELO MONK, CAN U TALK ABOUT BOREDOM IS IT GOOD IS IT BAD HOW TO DEAL WITH IT, WHAT IS THE PHENOMENA OF BOREDOM SO I CAN UNDERSTAND BETTER, THANKS I APRECIATE UR VIDEOS
helo monk i really wana know whats purpose of boredom how to deal with correctly and not avoid it or cover up by engaging with other activities and distractions, what should be done? thanks
Where is the best place to start with my practice? I cannot find the beginners' playlist on here. I am all alone since highly reputable monks are not teaching the Dharma the way to say is correct
@Aaron Russell Here you can start with the playlist called "Essential Talks". At the same time start reading and studying the Suttas.
Thank you for the point about unclear or vague teaching. I used to just accept those teaching because "it's ineffable". But it seems the more I practice, the more I read the teachings of the masters teaching jhana practices, the more I realize that there is indeed a lot that can (and should) be said to guide the student. So much time is wasted with unclear/vague teachings.
Excellent talk very informative Bhante ! Sadhu Sadhu Sadhu.
I think there is different energy that young monks have compared to old monks. I would love to fast forward and listen to a talk by this Ajahn when he is 67.
@Ken Do I'm curious how both could be true, meaning thinking he has the correct approach and also thinking he will likely disrobe
can you articulate why you think that?
@kendo7714 Mara I see you.
🙏🏼🙏🏼🙏🏼 Thank you …learning so much from these talks.
Nice Sala !
We gather much information but in the end....we have to go deep inside and trust ones self! Namaste ~
@"Hillside Hermitage" When people say, "But you can never really know", in my experience, this is usually a politically correct conversational cue that they want to end the conversation. It's a statement that shouldn't be taken at face value. Most people are dead sure of themselves and of what they claim to know.
Also, when a person seems to refuse to acknowledge a problem that someone else claims this person has, this refusal can sometimes be partly or entirely because of the way the other person is approaching them. You don't open up to strangers or those who are hostile to you, so why should others be any different?
The one- way mode of communication that is so typical for religious or spiritual circles (ie. the teacher talks, we are silent) is teaching people powerlessness and not taking responsibility.
@@medhini000 From what I've seen, it's very common in religious or spiritual circles to make claims about the inner lives of others - without asking them, of course. It seems to be almost part of the doctrine. "Why do people do x? Because y." Perhaps there is a point to imputing motivations like this, but I cannot really grasp it, and it doesn't seem that those who do this will ever answer. I suppose they just don't talk to the lowly folks who take issue with such imputing. Silent treatments are effective, though.
@@nejkagalun4851 i always assumed it was because of some greater perspective or understanding of the circumstances and reasons that resulted in someone holding a certain view, possibly even thru personal experience of those reasons themselves. But it definitely does seem tru , at least from my experience, that the person (or type of person) whose views are critiqued is unpresent in the conversation. I wonder if it has to do with not wanting to deal with that view presented more thoroughly and head on (which u have to do when the said person is present) , or because it is unnecessary in that that view is already thoroughly understood by the ones critiquing it?
You raise good points, it is worth considering in depth. Thank you.
Is The Dhamma for everyone?
Not entirely, no. And in the case of the video, when teaching how to teach this is worth noting, that, sometimes The Buddha would question certain types of peoples capacity to receive Dhamma outright. It being subtle, hard to perceive and to understand- The Buddha would sometimes say; how can someone like you understand this sublime Dhamma!
When teaching and here actually teaching, this is done with giving Dhamma to those capable of receiving it.
There can be no teaching to those too obstinate, stubborn or too distracted (busy).
Those who ask for a lot but give a little (does not pay, attention, respect). The seeds of Dhamma should not be tossed upon salted fields, this is evil for both parts as the one throwing away The Dhamma is doing a bad turn for the person who disregards, ignores or is disrespectful- heaping up demerit for eons. This is evil.
The whole of the holy life is good friendship, not bad. So, one should be intent upon the holy life in all aspects either giving or receiving The Dhamma.
Then do, please, teach those of us with too much dust in our eyes how to give up whatever interest we have in the Dhamma. Because it doesn't go away on its own!
Love you my brother in the Dhamma
Is there a transcript for this video? I think that would be very helpful.
Yes ..see the info underneath and there is a ‘show transcript’ button
🙏
If "you can't really know"/"you can never really be sure", then why did the Buddha invest so much effort into making sure his teaching lasts for a long time ? Surely, in his boundless knowledge and wisdom, he could have figured this out and be like: "Nope, they can't get it, no way for them to know exactly what I meant, let me not bother leaving anything for future generations.".
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