by Luang Por Munindo. Learning From Everything. 45 minutes, by Luang Por Munindo on December 02, The Swamp Monster, Fear. 40 minutes, by Luang. Aruna Ratanagiri Buddhist Monastery (Harnham Buddhist Monastery) is a Theravada Buddhist Aruna Ratanagiri Buddhist Monastery · Books by Ajahn Munindo (PDF, HTML) · Talks by Ajahn Munindo (MP3) · Portal page for the branch. Ajahn Munindo. English. Alert to the Needs of the Journey. Ajahn Munindo. Spanish. Un Dhammapada para la Contemplacion. Ajahn Munindo. Spanish.
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Maybe the difficulty came from investing too much energy in an unsafe refuge. Just as in the time of the Buddha, these days many people hold such stories as being ultimately real, if not consciously then unconsciously. The first priority, though, is to maintain perspective within myself. I do recommend to anyone serious about their training to mumindo and locate themselves so they have regular access to inspiring examples of those living in accord with the Way.
I find gratitude a ajxhn sustainable resource than much of what I turned to in the past. File File history File usage Metadata Size of this preview: When I see this I feel rather ashamed.
Ajahn Munindo dhamma audio
The more subtle faults can be the biggest troublemakers and they can also be the most difficult to unearth. From Wikipedia, the free encyclopedia.
I might believe all I need is to have conditions exactly how I want them for long enough, so I can quickly break through into deep concentration, cancel out the hindrances and drop into the big Enlightenment. Any user may perform this transfer; refer to Wikipedia: Retrieved from ” https: For instance, how have you incorporated the need to do building work and ongoing maintenance as part of monastic practice?
Teachings – Books – Forest Sangha
Later I was re-ordained by Ajahn Muninod. And three other things come to mind. Without the patient, tolerant, consistent encouragement of my teachers, I might well have undermined my commitment and given up. He was making an important point there; some of his books are very worth reading.
What matters is how conscious we are in our engagement with life. Your generation, the one that began their training in Thailand back in ajah s and s, are all getting older.
Asking the kind of questions that return us to our underlying sense of trust in Dhamma does help. Having said all that, a creative engagement with ritual practices can help support faith too. Rather than merely follow its conditioned trajectory, we can train to embrace that energy, turn it around and employ it in the transformation of the utterly unreasonable passions of lust and resentment.
With simple, careful, kind, patient attention we can recognise them as a tendency of mind. First, we are all human beings doing what we can to be free from suffering. Then they can decide for themselves how to proceed.
Meditation Instruction by Ajahn Munindo
What is most noticeable is how hugely privileged I feel. Most people who take up the Buddhist path of practice have already stepped aside from the flow of popular culture. I tell them that if ajahj can give themselves into this routine for five years, they should have come to know themselves well enough to be able to really benefit from solitary practice.
It is what the Buddha referred to as hiri — totally different from guilt, which is part of the neurotic baggage we start out with and only useful as fuel for the furnace. That is the routine for eight months of the year; the other four months we are in retreat mode.
In moving an Eastern tradition to muhindo West, do we meet with challenges unique to the Western context that require a different approach in training? For someone well established in the training it could be appropriate to tell them to simply watch the doubt; let the pressure build up, allow the agony of uncertainty to be a thorn that spurs them on in their effort — to use the heat and pressure generated munondo break out of old, limiting structures of self.
Through the process of playing together each player is altered in how they relate with their own instrument. Of course, the most munkndo thing to learn is who it is that is objecting so strongly to the way things are. So mjnindo I was making a lot of effort, ostensibly to realize unshakeable peace, I was at the same time generating the causes for lack of peace.
And in making that kind of assessment people need to exercise wise discernment; not all monks and nuns are going to be muunindo inspiration.
When this sort of thing happens, those who become disappointed tend to blame the community for letting them down. When the subject of changing the way we do things comes up, I often voice my conviction that the only change we can trust that is lasting and in accord with Dhamma is change that comes out of a sense of adequacy or strength, and equanimity. It makes it a lot easier to live simply, harmoniously and contentedly.
We come to know the judging mind as it is. Individuals will decide for themselves which way works best for them. This file contains additional information, probably added from the digital camera or scanner used to create or digitize it. In each moment that we aajahn the judging mind objectively — just as it is — we purify the underlying view that we have of life. This is a timeless truth. Today, through freely distributed books and Dhamma talksregular discussion groups and Sunday evening talks, and also in the context of more than five times yearly meditation retreatsHarnham offers spiritual support for practitioners far and wide.
It is a way of putting some time aside to value this part of life, to keep this faculty alive. This file was suggested for transfer by a bot User: Call it meditation, call it contemplation, call it whatever you like! These days we spend a lot more time listening to each other, being patient and kind, which generates a context of friendship that is essential. Even ten minutes of well-spent sitting, being still and going back to the basic feeling of a total non-judgemental relationship with life, to perfect receptivity to the moment, can be of great benefit.
At our monastery this means that anyone wanting to join is given a reading ajaahn of Dhamma books they need to familiarize themselves with before being accepted.
I make a practice of observing how the different mediums affect me; if I listen to a Dhamma talk as an audio aajhn or if I watch a video recording of a monk on YouTube, it feels very different. This gives them a chance to bring up things they might find difficult to speak about.