New book "The Only Way to Jhana" is available for free download and order: www.hillsidehermitage.org/new-book-jhana/

Regarding the point made around 26:40, I've personally found it to be probably the most useful reflection to direct my efforts along the right lines. It's only too natural to think that the hindrances (or unwholesome states in general) are _the thoughts themselves_ that are present in the mind, for example random memories about the past or thoughts about "beautiful objects in the world". This leads to the very widespread meditation practices of forcefully controlling the _content_ of thoughts, believing that if one just _replaces_ those bad things with "better" ones, such as visualizations of asubha, smarmy loving thoughts, or sensations at the nostrils, one is purifying the citta from _liability_ to hindrances simply through that mechanical "replacement". But truly, the hindrances are on the level of _how_ the mind reacts to ANY thoughts or memories that might arise, regardless of what they might be. So freedom from the hindrances is when the mind CANNOT become agitated and make you suffer no matter what thoughts come up, even if they were the exact same things and memories that used to wind you up so much before the mind was free from hindrances. And _that_ is the pleasure of the first jhāna: when nothing whatsoever that you _think and ponder about_ can possibly make you burn with sense desire, aversion, etc. the way it used to. It's NOT, as many people expect today, when you stop thinking and pondering about _Anything_ for a while (yet still somehow call it 1st jhāna), but eventually when the same old thoughts return the hindrances do so too-for you they are one and the same. This is why that kind of meditation cannot possibly produce _understanding_ of the gratification, danger and escape from the beautiful things in the world, from the hindrances (the entire point of jhāna meditation). You literally end up believing that you need to temporarily destroy the world (even the awareness of your senses altogether) in order to be at peace. ...But of course, these wrong views are not accidental. By omitting the Gradual Training of virtue and restraint, and putting all the emphasis on finding the perfect meditation method, one has no basis to even recognize any difference between: 1) the arising of thoughts about enticing/annoying THINGS, and 2) ME being attracted/annoyed on account of them. Because whenever those thoughts and options arise, one acts out of them by default-basic lack of restraint.

40:52- The fact that even the anticipation of jhāna or enlightenment still involves the first hindrance is exemplified by its alternative Pāli names: kāmacchanda is what is translated as sensuality, which has the usual connotation of coarse indulgence in food, etc. But the Buddha also calls it "abhijjhā", which is "wishing, wanting, longing" much more generally. So its when there is a mental _state_ of wanting in regard to anything at all, which is measured by the pressure and sense of uneasiness associated with it, regardless of _what_ its aimed at, be it sexual engagement or meditative bliss. However, the solution to that longing is _not_ to make a determination like "I shall never aim to attain anything and instead pretend like there is no goal", which is not an uncommon view and does nothing to address the actual longing. It only covers it up and leaves it lurking there somewhere. The solution is to tame the mind as described here, so that it becomes _unable_ to get excited about anything in the first place. Those thoughts of expecting a jhāna or whatever would then arise (or not, doesn't matter anymore) without any possibility for a hindrance of longing or restlessness/anxiety underlying them. That's the true seclusion from hindrances.

This creature. Indeed it's a creature that is not even aware of us nor cares about us. Excellent. Fabulous .💡

Thank you, Venerables. For me, this excellent teaching was very much needed.

Worry=lack of dispassion for the world. Brilliant. Thank you. You can only fall off the 1st.jhana by acting out , going back to sensuality, falling back to the gratification of the senses. Marvelous dhamma sakaccha ! Bhante Nanamoli is my dhamma hero!

Practice jhana with correct wisdom. Don't be negligent! The potential of the humanoid creatures is an open field for the production of meritorious and demeritorious actions. Quite the unique position. Every other is radially limited or essentially abesnt. A humanoid can choose to occupy the head space of a hell creature, an animal, a deva, or a brahma(embody the mental qualities). This choice consequently dicates the long term fequency of the personalities' trajectories within the harmonizing echo chambers that default towards homeostasis. The simple mechanism behind kammavipāka. While the baseline for humanoids is animalistic the scope is broad. Jhana is a humanoid entering the mental spaces of the rupadhatu and arupadhatu. Simple. Mundane. All-be-it rare. To occupy the space one must emulate and embody the requisite qualities. Ultimately it is a tool for the disciple. Use it with correct instruction and a creature will reach the unconditioned goal. Conversely, travels to the various kamadhatu spaces can only inform one of the futility of its offerings. Lol. It's interesting, but a fruitless curiosity for a skilled personality to persue. Humanoid cycling dictates the life cycles of the entire kamadhatu and rupadhatu. Once the humanoid cycle ends both the kamadhatu and rupadhatu collapse. The small number of beings already occupying the arupadhatu when the kamadhatu and rupadhatu collapse will emerge once their terms are up and restart the causes and conditions for the humanoid cycle to restart whilst the discombobulated personalities languish in dark confusion awaiting opportunity to amass an individuated escape out into the new realms and worlds. The long dark epoch is the only period in conditioned existence devoid of the potential for noble disciples. 🤔 Buddha Kakusandha was the progenitor of the causal chain of rediscovery after the last dark epoch. Buddha Gotama and all other noble disciples link directly back to Kakusandha.🌳🧘‍♂️🌳 Practice jhana with correct wisdom!

This is a gem!!! Thank you

Creature = Māra 2:00

sadhu sadhu sadhu Bhante.... 🙏

In the Bojjhaṅgasaṁyutta (SN46) the hindrances are frequently contrasted with the awakening factors. For example in SN46.2 you can find 'ayoniso' is the attention to the things which give rise to the hindrances and 'yoniso' is to give attention to the things which are the ground for the awakening factors. In that sense we should feed (āhāra in the sutta) the awakening factors and starve the hindrances. Would you agree Ajahn on this contrast between the hindrances and awakening factors? Because in a previous talk it was said that the awakening factors only come in after stream entry. Thank you for sharing all these reflections and discussions! 🙏

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Thank you very much Bhante for this new book which meets a real need. I would have one question, and I don’t know where else to post it. It is said that if we don’t restrain ourselves in our youth, the suffering will be even worse in old age when the senses become blunted. But when we look at our grandparents, most of us seem to perceive a sense of peace and letting go, and satisfaction with the little things in life. So it’s hard (for me at least) to see around me this increased suffering in old age compared with youth. Overall they seem happier and more serene than their children and grandchildren. Why is that? Thanks.

What an excellent teaching, thank you so much for this! I would like to delve deeper into the suttas, do you have any recommendations about which translation I should read (Bhikku Bodhi, Bhikku Thanissaro etc.) ?

Bhante, Is the hindrance of sloth and torpor affected by physical fatigue? Is sloth & torpor purely mental or is there also a bodily connection?

Cannot we avoid sensuality by staying focus on there is nothing retaining unless we hold it? On the other hand, discerning the Dhamma each and every moment of life? Basically, staying focused in rise and cease of thought is the whole me and mine and the world then no point for sensuality.

Bhante, in your last video, you talked about the cessation of perception and feeling. It's not the same as complete unconsciousness, is it? I know many teachers in the Mahasi tradition equate nibbana with this unconsciousness and its first experience with entering the stream (sotapatti), but I've always struggled to accept that view. In fact, I had abandoned it and your videos had strengthened that opinion, but your last video left me a bit confused again as to the definition and purpose of that attainment of cessation of perception and feeling. Thank you!

The river in the beginning has very clear water.

Must be cold there 🤔?