Could not agree more, I feel Amaro speaks the Dhamma very naturally.

Yes I enjoy Ajarn Amaro talks/stories and I find them pleasant but I also enjoy Ajarn Sumedho talks maybe not as pleasant of voice but he has some very insightful stories/talks When I say stories/talks it means their examples they use to show the point they are trying to show us... I need both Ajarn Amaro and Ajarn Sumedho stories and with explanation of Ajarn Chah way of teaching Cheers

I have listened to them as well and have come to prefer Ajahn Amaro as well. They have different styles and also appeal to you based on how far you are in your training and familiarity with Dhamma. Ajahn Brahm is story oriented and is quite motivational. Ajahn Amaro becomes more attractive once you have gained some meditation practice and have some basic knowledge of Dhamma.

Hi, I think it's because you have a strong karmic connection with Ajahn Amaro. I love his teachings. Wishing you every blessing in the Triple Gem.

Sharpening the faculties for attainment. How to strive for attainment? Pay great attention to these 9 ways while you are practicing SATIPATTHANA VIPASANNA. The first way is that the meditator must keep in mind that he will realise the dissolution of mental and physical processes or compounded things when he observer them as they really are. This should be the attitude of a meditator. Sometimes he does not believe that every mental and physical process is impermanent, subject to arising and passing away (anicca). Because of this preconception he may not be able to realise the true nature of the mind-body processes. Though he may gain deep concentration, it would only enable him to attain peace and happiness to a limited extent. The commentary says: A meditator must keep in mind that he see only the destruction of arisen formations. 2. The second way is, he must practise mindfulness meditation seriously. If he lacks respect for the technique or the result of meditation, then he will not put enough effort into his practice. Consequently, he cannot concentrate his mind well on the object of meditation. He will not be able to realise the true nature of nama and rupa. 3. The third way is that his mindfulness of mental and physical processes must be uninterrupted, continuous, constant and sustained. Only then can he attain the deep concentration upon which he can build insight knowledge which penetrates into the true nature of mental and physical processes. This is a very important point which every meditator must follow. While you are awake, you must constantly and continuously be aware of whatever arises in your mind and body as it really is. Be mindful for the whole day without a break. The fourth way is the seven kinds of suitability which a meditator should depend upon: a suitable abode or meditation hall, resort for alms, speech, co-meditator, food, climate and posture. Whether or not the conditions are suitable, you should make enough effort in your practice. 5. The fifth way is that a meditator must remember the way by which he attained deep concentration. By practising itrepeatedly he thereby acquires the skill to enable him to attain deep concentration. 6. The sixth way is that a meditator must develop the Seven Factors of Enlightenment (bojjhanga). He must develop them as and when they are needed; they are: mindfulness, investigation of dhamma, energy, rapture, tranquility, concentration and equanimity. When the mind is sluggish he should develop the enlightenment-factors of mindfulness, investigation of dhamma, energy and rapture. While the mind is too active he must develop the factors of tranquility, concentration and equanimity. 7. The seventh way is he must not worry about his body or even his life. Sometimes a meditator who strives very hard in his meditative practice from four o' clock in the morning to ten at night without rest, may worry that his body is weak. He may not put forth enough effort in his practice and his mindfulness will not be constant, continuous and sustained. When mindfulness is weak, it cannot bring about deep concentration. When concentration is weak, insight knowledge of the true nature of bodily and mental processes will not unfold. That is why the VISUDDHI MAGGA says that to sharpen these five mental faculties the meditator must not be concerned about his body and health. He must strive to the utmost, practising strenuously for the whole day without taking rest or a break and without concern for the body. 8. The eighth way is that whenever mental or physical pain arises, he should strive to note it by putting more effort into his practice. When pain arises, there is a tendency or desire to change position so that it will disappear, but he must not do so. Instead, he must put more effort in his practice to overcome the pain by being aware of it more energetically, attentively and precisely. The pain will become his 'friend' because it enables him to attain deep concentration and clear insight. The ninth way is that he must not stop half-way to his goal. He must not stop his practice of mindfulness meditation before he attains Arahantship. He must strive his best, putting persistent effort in his practice until he has achieved his goal. There are the mind ways of sharpening five mental faculties. We can summarize them as follows: 1. Keep in mind the aim to realise the impermanence of the mental-physical processes. 2. Practise the Dhamma seriously and with respect. 3. Maintain constant, uninterrupted and continuous mindfulness by being aware of all daily activities. 4. Seven kinds of suitability must be followed 5. Remember how to achieve the concentration that was attained previously 6. Develop the seven Factors of Enlightenment 7. Do not worry about your bodily health and life during meditation 8. Overcome physical pain through strenuous effort in your practice 9. Do not stop half-way to your goal. You must always be striving so long as you have not yet attained Arahantship. Buddhang saranam gacchami

🙏🙏🙏🌷🌷🌷

I've noticed that many monks who follow the tradition of Ajahn Chah have this kind of straight forward, joyful tone.

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WHO are you asking?