Ajahn Achalo was born in Brisbane Australia in 1972. He developed a keen interest in meditation at the age of twenty and a year later left for Thailand to study Buddhism more intently. After a two year period practising in various centres and monasteries, in 1996 Ajahn Achalo ordained as a Theravada Bhikkhu (monk) under Ajahn Liem at Wat Nong Pah Pong, the monastery founded by venerable Ajahn Chah. Although most of his training has taken place in Thailand, Ajahn Achalo has also lived in several international Forest Monasteries in the Ajahn Chah lineage. Ajahn Achalo is deeply grateful for his many opportunities to study with well-practiced monks as well as for having been able to train in several traditional contexts, including meditation monasteries, remote forests, and periods on pilgrimage. During his years of training, he has received personal guidance from many remarkable teachers, among them, Ajahn Sumedho, Ajahn Pasanno, Ajahn Jayasaro and Ajahn Kalyano. For most of his Bhikkhu life, he has considered Tan Ajahn Anan, abbot of Wat Marp Jan, to be his principal mentor. In addition, he has found the Dalai Lama's instructions and example to be of tremendous value.
Devanussati is one of the reflective meditations taught and encouraged by The Buddha. As it can give a foundation of brightness and stability suitable for the further developing of insight. The practice is suitable for those who have faith in, or who are open to the traditional Buddhist world-view/cosmology. This guided meditation is an introduction to the practice.
Ajahn explores the manner in which ‘skillful view’, pertaining to Buddhist cosmology, helps in laying a resilient foundation of well-being and optimism for both maintaining and continuing skillful efforts in our practice.
03:01 Q1) Do you believe in Devas, and other subtle bodied beings in higher, lower and parallel realms?
03:12 Q2) When did you first start to believe in these things and why?
22:32 the next three questions flow together:
Q3) Do you believe that belief in such things is central to the Buddhist world view and to Buddhist practice?
Q4) What are the benefits if one can take this aspect of cosmology on board?
Q5) What are the possible drawbacks if one does not?
41:03 Q6) Are there potential dangers in believing in such things?
44:28 Q7) Can you tell us some stories from personal experience, or things that you have heard first hand from your own teachers and friends, which might help us to be more open to the possibilities?
