Day 004/365: Guided Meditation | Ajahn Brahm
by Ilan
This track includes several tools to help strengthen your meditation practice. * 15 minutes Dharma talk/meditation advice and inspiration. * About 20 minutes of guided meditation. * About 25 minutes of silent meditation practice. * A Q&A session/closing thoughts after the meditation practice.
Transcript
Okay,
Welcome to the Saturday afternoon meditation class.
This is a class for the experts,
Those who are just beginning meditation for the four introductory classes.
Please go in the room to my left.
We're just telling that to my right,
Sorry,
Your left.
We're just saying that the teacher of the introductory meditation group is much better than me because people keep coming back to my class week after week after week after week.
I'm a very bad teacher.
After four weeks,
They're all left and they're fine.
So if you really want to learn meditation,
Please go to the room next door.
So here we just keep on doing,
Emphasizing something new about meditation every day.
What comes to my mind today for the beginning of this meditation is a very simple teaching of the Buddha,
Which was very powerful for my meditation.
I'm even going to say it in Pali,
It's wasagaramanan samadhi labhati chittekakata labhati,
Which was that if you have a mind of letting go,
Of renunciation,
Of giving things away,
You very easily come to stillness and to a state of peace.
All it really means is instead of trying to get something in meditation or achieve things,
If instead we have a mind to see how much we can abandon,
Let go and free ourselves from,
Then we get into very deep and peaceful states of mind.
It did remind me of what my teacher used to say as well.
He would always tell us,
You meditate not to get things,
Not to attain things,
Not to have more experiences,
But the whole attitude of meditation should be to see how many things you can let go of,
How many things you can abandon.
That made me develop the simile of the hot air balloon.
I've never been in a hot air balloon,
But there is a couple of beautiful similes with a hot air balloon.
Number one is if you have been up there,
No matter what's happening down on the ground,
How windy it is,
In a hot air balloon when you're high up in the sky,
There is no wind at all.
It's always perfectly still.
The reason is no matter which way the wind is blowing,
The balloon is so big it has to go always with the wind.
It has to go with the flow because there is no other possibility.
So even though it may be very windy down on the ground,
Up in the sky it's very peaceful and still because you are just going with the wind and not trying to resist anything.
That's a very beautiful simile.
The nicest simile I had was actually how to rise higher and higher in your hot air balloon because you know they have these bags of sand and stuff which they call ballast.
If you really want to go higher,
You have to throw out more and more things from the basket.
You go really high and then there's nothing else to throw out,
No more ballast left.
So then you throw out your sandwiches and maybe your thermos of coffee.
Anything until there's nothing left in the basket to throw out at all because every time you throw something out you go a little bit higher.
And then you look around the basket,
It's only you,
The basket and the balloon.
What now can you throw out to go even higher?
And you realize,
Haha,
I'll untie the basket and just hang onto the ropes.
So you let go of the basket and then you go really high just you and the balloon.
And the last thing,
How can I go even higher?
There's only one thing to let go of now,
Let go of you.
And then the balloon floats all the way into enlightenment.
In that simile,
It's all these little silly things which we keep in our meditation,
Our past,
Our future,
All the things which happened to us,
All the stuff we have to do next,
All this stuff which occupies and obsesses our mind from day to day,
All that stuff.
Remember,
If you want to fly high in meditation,
You have to throw all of that out of your mind,
Just like throwing the heavy ballast out of your basket in the hot air balloon.
And you go so high,
You throw everything out and then you get stuck,
What else can I do?
Whenever you are in meditation,
If you're not getting more still,
More peaceful,
It must be because you're still carrying something,
There's still something you're attached to,
There's still something you're holding onto,
It may be some fear of the future or some memory of the past,
You're holding onto something.
Soon as you find out what you're holding onto and you throw it out,
You always go deeper into peacefulness.
And you go so far,
You look,
There's nothing else to let go of and then you realize the basket.
And in that simile,
The basket stands for your body.
Ah,
Forget about it,
Body.
So you don't even worry about how your knees feel,
Whether you're hot,
Whether you're cold,
What's going on in your body,
You let that go.
So actually your body disappears.
Many of you have that experience in meditation,
You're sitting here and just you can't feel the hands,
The legs,
The back,
The head,
The whole thing has disappeared.
That's like letting go of the basket.
They often say,
Especially people of my age,
The body is a basket case,
Nothing much more can be done with it.
So that's why it's lovely to let it go,
At least my body is.
There's a few other people's bodies here,
I know they've been here a long time and I think they qualify as basket cases.
I think you know who you are.
I am anyway.
So when we let go of this thing,
The body,
Then we go really high.
But to go totally high to Nibbāna,
We have to let go of this thing called I,
Me,
Myself.
And I've often compared the Buddhist meditation to other types of meditation.
And there is one thing about letting go of the sense of self.
The word they usually use is like surrender,
Give up,
Let go.
And very often that sometimes people in other traditions,
They let go for their guru or for their God or for something else.
But that letting go,
That surrendering,
That giving up is what propels them into very,
Very deep states of stillness and peace.
Basically you have to disappear and vanish,
Not just your body going.
And this person inside is always giving orders,
Who's always giving advice,
Always interrupting the silence and the peace,
Always telling you,
Come on,
Stop messing around,
Go deeper,
Come on,
How many minutes have gone,
Are we there yet?
That sort of mind,
That is what we have to let go of.
And it's just our idea of self and ego,
Who we think we are.
And when we get that gone,
It's just like just a balloon is all that's left.
And that just goes way up into the very deepest of meditations.
So that was some of the reason why the Buddha said that if we have an attitude of letting go,
Renunciation,
Giving up,
Not attaining,
Not getting more things,
But seeing how many things we can throw out of our mind.
You know that sometimes our mind is so cluttered with stuff.
I was just editing my book,
The Good,
Bad,
Who Knows,
That's the Singaporean edition,
They're doing a much better quality edition in the United States and I was just doing the final proof reading of that a couple of days ago.
And I came across the old story of my mother's mantle shelf.
That particular story is a very good one about meditation,
About life in general.
Because I've been here in Australia for about 30 years now and the first time I went to see my mother in London,
Somebody gave me a little toy stuffed kangaroo,
Just as a memento for her.
And so when I gave it to her,
This little fluffy toy kangaroo,
She loved it so much,
She put it on the shelf in the lounge room where she spent most of her time.
And she loved that gift and I was very pleased,
You know,
If you can give a gift that somebody really appreciates,
It makes you feel so good.
So she was so happy with that gift,
When I went to see her the next time,
I got her a toy koala.
So she put that on the shelf next to the kangaroo.
And the next time I got a kookaburra,
The next time a platypus,
And the fifth time I went to see her,
Somebody gave me a toy wombat so she could have the whole set.
But the trouble was,
The shelf was only so big.
And when she tried to put the wombat on that shelf,
All the other little animals fell off.
And then she spent a couple of hours trying to balance all these little furry animals,
Toy animals on the shelf without any success.
And when I said to my mother,
The obvious thing,
Look,
You've had those other animals for so many years,
Why don't you throw one of them away?
Or give them to some charity?
And I can never forget her expression,
No,
No,
They,
I love those little animals,
They remind me of you when you go,
No,
I can't give them away.
And now you know what attachment is.
And because of her attachment,
She couldn't get the newest animal on the shelf.
Her mind,
Or rather her shelf,
Was just so cluttered that things kept falling off.
And I realized that that was a great simile for people with nervous breakdowns.
When they really get stressed out,
They get so much stuff in their mind,
They put one more thing in and the whole shelf breaks through their mind.
What a stupid thing that is.
So I use that in my own life.
Don't keep things for too long.
See if you can learn how to have a mind of giving things away,
Throwing them out.
And that way,
That when you get a new gift,
Like the new wombat,
Then that is the only thing on the shelf,
Which means it's easy to place there and it can get much more attention and love when it's there just by itself.
That's like the human mind.
You have so many things in there,
Nothing gets the attention it deserves.
Nothing really gets the love and care because you've got too many things to look after.
So all the old stuff,
Give it away.
Let it go.
There's always nice charity shops which could raffle off a little stuffed kangaroo or another nice toy.
And you can keep the new one and that's the only thing you see,
Which means it's peaceful,
Easy,
Gets all the attention,
Gives you much more happiness and joy and you are far more peaceful.
So that was another simile of learning how just to have one thing at a time in your mind,
One thing on your shelf.
Let go of things and don't keep accumulating.
That means that we can get very easy into stillness and peace.
The more we can let go of,
The more peace we have in our life,
Which is why that we had this Tibetan monk many years ago coined the word spiritual materialism.
Spiritual materialism,
Just like ordinary materialism,
Is where we try and accumulate experiences and attainments,
Where we come along and see a new person and say,
How long you been coming here?
Oh,
One year.
That's nothing.
I've been here for two years.
Two years,
I've been here for five years.
That's nothing.
You see how much ego that is?
Because I've been going through this book,
One of the stories in that book was of this young man who went to a reception,
Like a party.
When the host greeted him,
He said,
What do you do?
And this guy said,
Oh,
I'm a surgeon.
I'm a doctor.
And the host said,
I'm a doctor too.
I'm in general practice.
And the visitor said,
You're only in general practice.
I am a brain surgeon.
General practice is hardly brain surgery,
Is it?
He was a very proud young man.
And then he was introduced to the host's wife.
And his host wife said,
I'm a doctor too.
I work for Médecins Sans Frontières.
I just came back from the Middle East after a six month tour helping out poor children who had been injured in the conflicts in that part of the world.
And the brain surgeon said,
Well,
That's very nice.
Somebody has to do that work.
But it's hardly brain surgery,
Is it?
And then they introduced him to this couple's son.
And the couple said,
I am a doctor too,
But a doctor of physics.
I work for NASA building rockets.
Brain surgery is hardly rocket science,
Is it?
It's amazing just how proud people are.
And sometimes that's materialism,
Sometimes comes into this place as well.
It's just materialism.
What meditation have you got into so far?
Oh,
That's nothing.
My meditation is better than your meditation.
That type of mind never gets you peaceful at all.
So please get this beautiful mind of letting go,
Not accumulating things,
Seeing how empty you can be,
Not how full you can be,
How much you can throw out of your basket while you're meditating.
And if you get stuck somewhere,
There's always something you can throw out.
Find what that is and let it go and you become more peaceful.
Okay,
So that's a little emphasis on how much we can let go with the simile of the balloon.
Okay,
So now let's do some meditation now.
So if you like to get in your meditation posture,
Whatever that happens to be,
And we can start the meditation.
Very good.
Okay.
Okay,
So let's do some meditation now.
So when you close your eyes,
First thing to do is to care for your body.
After a few seconds,
You start to become more aware of your body because your brain is not distracted by sights.
Okay.
And we relax our body.
Take away any tensions or tightnesses.
And the awareness of the body is what will give you feedback.
You don't just be mindful of the feeling,
Be also mindful of how the feeling changes.
And what is necessary to bring the body more relaxation.
That whole feeling of letting the body be,
Not resisting like the simile of the balloon when it goes with the wind totally.
Inside the basket,
It's so peaceful.
You can't feel any wind because you're flowing 100% with it.
You learn not to resist the feelings in the body,
Not to fight them or be afraid of them.
And then they settle down and become very peaceful.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Once the body is relaxed,
We can just discard it,
Ignore it,
And focus on relaxing our mental world.
And in your basket is the very heavy bags of the past and of the future too.
Please throw them out.
They don't belong in meditation.
They just tether you to the past.
They just chain you to the fears and anxieties of the future.
You can never fly free at peace.
Let them go and be free of the past and future.
Thinking too is a heavy weight on the mind.
All the thoughts will never give you any answers.
See if you can throw the thoughts out.
Have a mind with the attitude of throwing things away,
Not gaining things.
See how high you can go.
Now stop speaking till the end of the meditation.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
What does it feel like to be free?
Okay.
Okay.
Okay.
Please let the sound of the gong.
Take you out from the meditation.
First of all,
We get the international questions.
Very good.
Today we have one from Venus and the other one from Mars.
Interstellar questions.
I wish one day we'd get that.
Amazing,
Wouldn't it?
To get a question of meditation from a Martian.
Ok,
Ok.
This is someone from Indonesia.
This is a deep question of meditation.
When we are at the Jhana state,
How does insight come?
Is it automatic by conditioning or recollection on the Dhamma?
These Jhana states are states which the Buddha taught.
It's the way the Buddha explained the eightfold path,
The correct stillness of Samartha Mahdi.
These are states where the body is totally vanished,
Where you cannot see,
Hear,
Smell,
Taste,
Or even the body is totally vanished.
If somebody picked you up you wouldn't know it.
You are just with the sixth sense,
The mind,
And that is what you are experiencing.
All the other five senses have vanished.
That's what the Jhana states are.
Incredibly still.
So still that at that time you cannot move the mind to that function we call comprehension.
To be able to understand something you have to look at it from different angles.
You just can't look at it from different angles in those deep states.
So the whole purpose is that when you come out of those Jhana states you have new data,
Things which you haven't seen before,
Now you have experienced.
And if you like to know just how the insight happens,
The old simile which I have given many times in the retreats is the simile of the tadpole and the frog.
Once there was a little tadpole and she grew up in the lake.
She was a very smart little tadpole.
She went to school,
She graduated and went to Tadpole University where she studied chemistry.
And she learned all about the chemical composition of water.
There was even a little Abhidhamma school in the lake where she learned the Abhidhamma of water,
Which was one of the four elements.
And even though little tadpole was so highly educated,
How do you think a tadpole could ever understand what water is?
A tadpole can't understand the nature of water no more than a fish can because for all her life she had been born in the water,
Lived in the water,
Spent all her time in the water.
So even though intellectually she could know its H2O,
That didn't really give her much of an understanding of what water was.
But the difference between a tadpole and a fish is that one day a tadpole can grow into a frog.
And when that happened,
A little tadpole grew arms and legs,
Didn't really know what she was doing.
She jumped out of the lake for the first time.
When she jumped out of the lake for the first time,
That was really weird.
Something which was always there was now missing.
That is a meaning of anicca,
What sometimes we call impermanence.
This doesn't really mean impermanence.
It's something which is there has now vanished.
So for her case,
The water has now vanished.
It's a totally different experience than anything she's ever had before.
And of course when you have that sort of experience,
Do you really have to think about it?
Do you have to really put effort to sort of recollect it?
These are such impressive,
Amazing experiences.
You may say it is almost automatic.
You can't stop by thinking what the heck is going on?
This is so weird.
It's so strange.
I don't know if you've experienced anything like that.
What the tadpole does,
She starts,
Or now the frog sorry,
She starts to think,
My goodness,
Something is missing.
What's missing?
And then the insight comes that what's missing is this stuff which has always been around her forever and ever called water.
That has gone.
Now tadpole,
Now Mrs.
Frog or Miss Frog,
Whatever,
Now grown into a frog,
Jumped up on the lake.
Now she can understand what water is.
And that's how insight happens in the jhanas.
Things which were always there,
Which you assumed you knew,
Have now vanished.
And it's such a striking experience.
I can't see,
Even the Buddha said you don't have to put any effort into it.
It happens automatically that you will see things as they truly are when they've disappeared.
So what does that mean?
Who do you think you are?
You disappear,
Most of you,
When you get into jhana.
And this thing which you've been born with,
Lived all your life with,
Your sense of ego,
You think you can understand what it is?
Even if you go to psychology classes and learn all about the ego,
Even if you go to become a neuroscientist and learn all about the brain,
The different connections and what turns on when something happens,
Still you won't really understand this thing called the concept of the eye until it vanishes.
And then you can get some insight.
When you're all around,
You're born into this,
Always had it around you,
How on earth do you think you can understand it?
No more than a fish can understand water.
So you can understand who you are until you vanish.
Da da da.
So that's how insight happens in the jhanas.
It's got to vanish first of all,
Otherwise you can think and understand but no you can't.
That is why the Buddha said very carefully,
Very clearly,
If you want to get fully enlightened you have to get a jhana,
There's no other way.
If you want to know where that is,
Majma Nikaya 64,
Mahamalu Kiputa Sutta.
Have a look at it,
It's very clear.
So the second question.
Caroline from Belgium.
Is pondering on certain themes be avoided during meditation?
I do get very interesting and helpful insights because of that but maybe there's a difference between understanding and insight.
The pondering can sometimes go on for days.
Yeah,
It can indeed.
You know there was one of the teachings of the Buddha was talking about all the different hindrances to the deep meditations causing enlightenment.
And the last little hindrance which stops you,
You know,
Fulfilling the meditation and gaining the insights was something he called Dhamma Vithaka,
Thinking about the Dhamma,
Thinking about the teachings,
This pondering.
It's almost as if,
You know,
You're really,
Really close to getting some really big insights and instead of shutting up and being quiet and letting these things happen themselves,
You just start thinking because you know what it's like for those of you who have got some decent meditation.
Once the mind is very clear and peaceful,
At last you can think clearly.
You know,
You can take a train of thought and instead of like the ordinary way people think,
They get derailed every second when something else comes up and you go on another sort of avenue of thought and then another.
People never think in a straight line which means they can't really use thought very effectively.
But when you get into some of these meditation states,
You can think really clearly and go very deep into thinking.
You don't get anywhere but you know it's much better than ordinary thinking.
And that can be a great deceptive side track for people.
So instead of just contemplating the Dhamma before you've got really,
Really still,
Wait until you get still and then contemplate it.
As a scientist,
It's like you've done half the experiment,
You've got half the data in and then you start thinking about what it all means.
What happens is you'll skew the rest of the results.
So if you are a real laboratory scientist,
You will not even think or contemplate or compare the data until everything is in.
And once you've got all the data,
That is the time to contemplate,
Not in the middle,
With incomplete data.
So it's best actually to leave all contemplation to the very end.
But saying that,
You get sometimes in meditation and you get to blockages,
I keep calling them.
You're getting deeper,
It's not happening,
What's happening,
Why?
That is a time to sometimes just stand back and look,
See what's going on.
Because what usually happens,
A simile which I made up,
Sometimes in meditation you get to a stage and it is like banging your head against a brick wall,
That old simile.
And it's a stupid thing to do because all you need to do is just to go back a little bit.
You just go back a sort of a couple of meters and you find just to the right,
There's a ladder going over that wall,
Just to the left.
There's an open doorway going into the wall but when you're right in front of the wall,
You can't see those.
So just going back and doing a little contemplating,
I don't mean more than a minute or two,
You can actually see what the problem is.
For example,
Just in the context of what I was saying earlier at the beginning of this session,
You're stuck somewhere,
Contemplate what am I holding onto?
What is in my basket which I haven't thrown out yet,
Which I haven't let go of?
And there's always something there.
So that's the contemplation,
Most contemplation which I would ever do during my meditation.
You get stuck somewhere,
What's going on,
What am I holding onto,
What haven't I let go of?
That's about the extent of the contemplation.
I look around and say,
Okay,
I can see it.
You throw that out and then you go carry on getting deeper.
The other type of contemplation,
That was in the context of today's introductory talk,
You're holding onto something,
You've got something in your basket.
The other thing I always look at is,
What do I want?
Because I know that wanting is a cause of attachment and it's a wanting which stops my mind becoming still all the time.
So if I'm not getting still,
I just stop for a little while and just contemplate what do I want?
And then soon the answer comes,
I want something really stupid,
You know,
And I say,
No,
No,
What do I want that for?
Let it go.
It's a wanting which is stopping me becoming peaceful.
And then as soon as I notice what my mind wants and I can very easily let it go,
Then it vanishes.
For those of you who have actually gone into Buddhism deeply and studied the suttas,
They have a metaphor in the suttas in traditional Buddhism called this guy,
Mara.
Now hopefully there's no one here by that name because sometimes they give that name to women,
Mara.
It's a very unfortunate name if you become a Buddhist because that's the equivalent of the Buddhist devil or demon or something.
Not in a fact it's an evil guy.
Let's call him a guy,
But I don't know why,
But anyway,
He was always someone who tries to interfere with the progress of your meditation enlightenment.
And the only way to overcome this Mara is to say,
I know you Mara,
To see Mara.
And that's all you need to do.
Nothing else.
And in these stories of monks meditating and battling Mara,
They don't do it with any force or willpower.
They say,
Ah,
I know you Mara.
And then Mara says,
Oh,
The nun,
The monk knows me.
And he bows his head and just slinks off.
Oh,
The monk knows me.
The monk knows me.
It's the wisdom,
The understanding,
The knowing.
That is what conquers Mara.
And that's a beautiful metaphor for meditation.
Whatever problem you have,
You don't force that problem away or fight it away or beat it down.
You know it.
I know you wanting.
I know you clinging.
I know you fear.
And as soon as you know it properly,
It vanishes.
It has to disappear.
So that sometimes you do a little bit of contemplating just to know what is it that's a problem.
And it happens all the time.
Once you can see what the problem is,
It just vanishes.
It disappears.
It melts away.
That's all one needs to do.
You know,
You're holding on to something.
Oh,
That's what I'm doing.
And then you don't have to force it away.
It vanishes by itself.
And that's a very beautiful metaphor of Buddhism.
So it's not really contemplating in the sense of thinking this way and that.
That type of contemplation will be a big hindrance.
So instead,
Just,
You know,
Just do this very subtle contemplation.
What's the problem?
And see what's happening.
And then you'll find the problem disappears.
And you know you've got the problem solved because you just go really deep almost immediately afterwards.
So that's actually how it is.
But they're pondering.
Just,
You know,
Maybe after the meditation,
You can do a little bit of contemplating.
But it doesn't really get you anywhere.
Basically,
There's people who are much better ponderers than I could ever be.
All these philosophers,
Their brains,
Their intellects are so sharp,
But they're so stupid.
So you know,
They never really understand things.
But you know,
When you're still,
That's when you can understand things.
The wisdom born of stillness.
And similarly,
I gave this morning at the,
For those who came for the eight precept,
The great simile of the lake in the mountains.
If a lake in the mountains has got even a slightest disturbance,
A little wave,
A ripple or whatever,
It will never perfectly reflect the moon and stars in the heavens above.
The image will be distorted.
The mind which has got even a small thought in it,
A small agitation will never reflect the dumber,
The truth.
You'll never be able to see insight.
Whatever insight you think you're seeing will be distorted.
But when the lake is perfectly still,
It's called like a glass mirror,
That's how still it is,
Not even a ripple on the surface,
Then you get a perfect,
Accurate,
100% truthful representation of the moon and the stars in the heavens above.
That is where you get the insight,
Which is not distorted.
Not through pondering,
But through stillness.
Yeah.
So thank you for those two questions.
Any questions from the audience here?
Have I bamboozled you?
Discombobulated you?
Off fuscated you?
Those are three of my favorite words.
Bamboozled is just a lovely word,
Just the way it sounds is good.
But it's not as good as my number one favorite,
Discombobulate.
You're not quite stable and just a bit disturbed.
And off fuscated means when you can't see what's going on.
Any questions from you guys?
Going,
Going,
Gone.
Okay.
Now you have some questions afterwards,
As always,
But now we'll do the bowing and get the formal part over and then you can ask your questions.
Very good.
For those who want to know,
There is a sutta class tomorrow at three o'clock.
And tomorrow's sutta class is a Kamekka sutta.
How Kamekka became fully enlightened,
The difference between a non-returner and a fully enlightened being and the nature of self all will be revealed tomorrow.
And I mentioned on a Friday night that when the Buddha gave that or when the whole thing happened,
Not just Kamekka became enlightened,
But many other monks became enlightened as well.
So it's such a powerful teaching.
There's a good chance if you come tomorrow afternoon between three and four fifteen,
It happened before,
It may happen again.
You too may become another enlightened being.
It's in the Sanyutta Nikaya,
In the Kanda Sanyutta.
Was that Kanda?
No,
No,
That's the connected discourses.
The Be-e-book.
But I'll print out some copies for you.
4.8 (50)
Recent Reviews
Katie
January 5, 2021
Delightful talk! Ajahn Brahm has such a lovely sense of humor and is also a very good teacher. Many thanks! ☮️💖🙏
Mary
January 4, 2021
What a funny analogy of Let Go. How profound yet easily explained. Thank you 😊🙏