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.
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?
This talk, given on the last day of a 9 day online retreat from Wat Marp Jan, gives some perspective as well as useful pointers, with regards to progressing steadily in the gradual training towards complete liberation of mind.
In this talk, delivered at a retreat at Wat Marp Jan, Ajahn discusses the subject of cultivating, deepening Faith, and then applying the good energy that comes from this in useful ways. Learning how to apply a more consistent and diligent effort as a consequence of having deep conviction and confidence in both the goal and one's ability to realize it. A Thai version is here: https://youtu.be/0AxHwFX1yK4
In Singapore. Questions are précised: 00:04 If experienced meditators can control their entry into jhana at the time of death, does it mean they can choose their rebirth? 03:22 When we transfer merit, does it really work given what the Buddha said about being the owner and benefactor of our kamma? 10:30 Should we practice differently before we sleep and how? How can I deal with sloth and torpor? 14:04 What is the best thing to say to a loved one who is dying? 19:47 How do you know you are practicing well and yet encouraging yourself to commit to the practice? Is meditation always about the breath?
A talk and Q&A at Wat Marp Jan on the occasion of Ajahn Anan's birthday. Q&A starts: 35:18 Q1 May I know how can one start to train patient endurance? If one does not have any virtue, [does it mean] one cannot practice patient endurance? 39:48 Q2 Virtues mean high moral standards. How can one develop virtues? 43:33 Q3 How can I start to integrate meditation practice in my daily life when I feel I am still a slave to my cravings and often fall into their control and indulge in them? 46:50 Q4 How can I apply metta to myself and others and really mean it, when it comes to practicing in the sangha community. There is a difficult member in the sangha and saying may he or she be well is not working at least in my case it seems. Any advice please? 55:12 Q5 How do we train to rejoice in others' good fortune when we are having a bad time in our life? 57:52 Q6 What is your advice on doubt regarding which tradition to follow? 1:01:39 Q7 You spoke about developing equanimity [towards dukkha]. How can we practice this if the dukkha is overwhelming and we just want to escape the pain? 1:04:36 Q8 If I am unable to control my craving for food, does it mean I do not have virtue? I find myself gobbling down food and then it is never enough. I always tell myself it will be the last time but the cycle repeats tomorrow. 1:07:12 Q9 Could you give more detail about how to make an aspiration for one's next life? [example given]
A dhamma talk and Q&A to a Canadian dhamma group in Toronto 12 March 2023. Questions are précised: 30:12 Q1 - We all often slip in the practice. What is the best way to get back into it? 34:18 Q2 - How can we maintain mindfulness when we don't accomplish what you set out to do? How can we not let that frustration set us further back? 41:15 Q3 - I've noticed a real cultural difference between the East and the West in the sense of guilt and shame. Can you comment? 45:31 Q4 - During meditation what should I do to control my thoughts? More on this group here: https://www.theravadabuddhistcommunity.org/
From an online retreat at Wat Marp Jan | Day-3 Afternoon All questions précised 34:28 Q1 Regarding metta, do we keep repeating and radiating out the metta until we achieve concentration? 36:29 Q2 When your mind is not pure, how effective is that loving kindness to others? How pure do we have to be to spread metta? 38:48 Q3 When I meet difficult persons, it seems very difficult to generate loving kindness Online questions read out: 43:03 Q4 How can I know if I have really forgiven myself? 44:34 Q5 Can you please elaborate on using gestures to forgive ourselves 46:28 Q6 In metta practice, may we include teachers who have passed away, as well as beings in nibanna? 47:40 Q7 Is it OK to meditate using metta for a little while and then anapanasati for 40-45 minutes and finish with Buddha anussati? 48:08 Q8 I am a busy wife and mother and I feel angry with myself when I cannot find the time to cultivate. How can I find the balance?
