6 Praying To Get Results Gethsemane He prayed, "Father, if thou be willing, remove this cup from me: nevertheless not my. Our nonprofit mission is to develop and deliver to you the very highest quality books on Buddhism and mindful living. We hope this book will be of benefit to you. Editorial Reviews. From Publishers Weekly. More than statistics and theories, we really trust Who Ordered This Truckload of Dung?: Inspiring Stories for.
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Read Who Ordered This Truckload of Dung? by Brahm for free with a 30 day free trial. Read unlimited* books and audiobooks on the web, iPad, iPhone and. Don't know of a pdf.. but if anyone downloads through muscpertastsunear.tk use ANY . if he ahs not, then his books belong on the same pile of dung. The pieces in the international bestseller Who Ordered This Truckload of .. truck just keeps on dumping its dung on a fairly regular" - which explains why.
This paper is also FSC certified. For more information, please visit www. For more information visit www. The Big Picture. Bringing the Mind into the Present Developing Mindfulness. Medicines for the Mind. Wisdom Power Pacification and the Insights that Follow Appreciating the Bliss. Recognizing True Wisdom.
Happiness Comes from Disappearing. Make This the Last Time. Climbing the Pyramid of Sama-dhi. D this book if you want to be a somebody. It will make you a nobody, a no-self.
I did not write this book. They are transcribed talks, edited with all the bad jokes removed. I did not say my bad jokes anyway. The five khandhas, which presumptuously claim to be me, said them. I have the perfect alibi—my self was absent from the scene of the crime! This book does not tell you what you must do to get enlightened.
It is not an instruction manual like Mindfulness, Bliss, and Beyond, which was also written by those pesky five khandhas pretending to be Ajahn Brahm. Doing things like following instructions just makes you more of a person. Instead, this book describes how disappearing happens in spite of you. And that is so much fun it is sheer bliss.
The true purpose of practicing Buddhism is to let go of everything, not to get more things like attainments to show off to your friends. When we let go of something, really let go, then it disappears. We lose it. All successful meditators are losers.
They lose their attachments. Enlightened ones lose everything. They truly are the Biggest Loser. At the very least, if you read this book and understand some of it, you may discover the meaning of freedom and, as a consequence, lose all of the hair on your head! I acknowledge the kind assistance of other nobodies, in particular Ron Storey for transcribing the talks, Ajahn Brahmali for editing the work, and all the empty beings at Wisdom Publications for publishing the book.
This is just the nature of life. Whenever you experience any pain or difficulty, always remember one of the deep meanings of the word suffering: asking the world for something it can never give you.
We expect and ask impossible things from the world. We ask for the perfect home and job and that all the things we work hard to build and arrange run perfectly at the right time and place. Of course, that is asking for something that can never be given. We ask for profound meditation and enlightenment, right here and now. So whether you work or meditate, please accept that things will go wrong from time to time. Sometimes, when we understand and stand back from our daily lives, we see the big picture.
Understanding Suffering Is the Motivation for Practice The contemplation of suffering, or dukkha, is an important part of true Buddhist practice. Things go wrong and we suffer. So we should change our attitude and stop fighting. When we stop fighting the world and start to understand the suffering, we get another response. This was one of the great insights of the Buddha that prompted him to give his first teaching, the Dhammacakkappavattana Sutta SN It will never be under your control or within your power to sort it out and get it right.
When we contemplate and understand this, it gives us the motivation and incentive for practicing the path. According to the suttas, when the Buddha saw people getting old, getting sick, and dying, that was enough to prompt him to seek a solution to suffering MN He realized that it was also his own nature to get old, get sick, and die, that he had not gone beyond these things.
That gave him the motivation to set out in search of an end to these problems. Each of these three problems is your inheritance too. This is what awaits you in the future. These are the facts of your existence, your human body, and also all other things.
Everything will get old, disintegrate, and die—everything goes wrong and breaks down. The Buddha-to-be was wise enough to know that even with all his spiritual qualities and accumulated merit, he could not avoid that suffering.
A different response was needed: to fully understand it. Disengagement In the Dhammacakkappavattana Sutta it is said that the first noble truth of suffering should be thoroughly understood SN Difficult times are wonderful opportunities to sit down and face suffering, to understand it fully and not take the easy option of always running away.
What are we really walking away from? What are we going into those fantasies for? If you really want to get somewhere in life, monastic or otherwise, to become wise and free, the Buddha said you should understand suffering. When you start to investigate you realize that we all experience suffering. Death is natural; it is part of the fabric of things. We turn away from this thing we call life. Trying to change things just gets you more involved in life, and accepting things also keeps you involved.
Disengaging is the right response. So when someone asks me a question, I try to make the answer as brief as possible.
In this way I try to help people disengage from chitchat. Why be involved in all these things? Look at them and realize they just cause you suffering; they just make you tired and upset.
And whatever is out of control is none of your business. People urinate and defecate on the earth; they vomit on it and burn it. All sorts of rubbish gets tossed on the earth, but the earth never complains; it just accepts everything. People also do some beautiful things on the earth. They plant gardens or, even better, they build monasteries. So be like the earth. Whatever people say or do, be immoveable.
Thinking like that is actually a powerful way of keeping the body healthy. If you disengage from the body, sit still, and just allow the body to disappear, it tends to heal itself.
Sometimes, when you let it go and just relax, the body becomes so at ease that it heals itself. So just let go and forget about it. The first time I saw that was with Ajahn Tate. When I first went to Thailand in , he was in the hospital with incurable cancer.
They gave him the best possible treatment, but nothing would work, so they sent him back to his monastery to die. He died twenty-five years later. When you regard something as none of your business, it fades away from your world. The way this works is as follows. Instead, understand that this world is just the play of the senses.
Sometimes at our monastery you can see large flocks of cockatoos. They are very noisy. Through contemplating sound and understanding how it works, it became quite clear that the only reason I heard it was because I went out to listen to it.
There was an active engagement with the world of sound. That was a very profound saying, and it meant a lot to me. There are nice sounds, crazy sounds, and the sounds of the birds. Some birds sound sweet and some birds, like crows, sound terrible. It has nothing to do with us, and therefore we should disengage.
Suffering fades away when the cause of the suffering fades away. With it, we move in a different direction from the rest of the world. The Messengers of Truth An o ht er way to look at this disengagement from the world is to regard it as a movement into the mind, our silent center.
Sometimes you can see how the world of your home, the world of your friends, or even of Buddhism, can pull you out of your center. Is that going to make them happy? When I was young I too used to have fantasies. I learned to stop them from grabbing hold of me by following them to their logical conclusion.
Then what? The training of the min dis n ot in controlling things but in understanding them. Ajahn Chah always called these things the Kruba Ajahns— the senior teachers. Moving toward Emptiness When you understand the suffering in the world, you see the world as a load of rubbish. This is nature. Most people are prisoners of their past. Since they take themselves to be the past, it becomes their business, and they attach to it and suffer accordingly.
The door of that prison cell is always open, and you can walk through it at any time. When you understand that these things are suffering, renunciation happens as a direct result, and the deeper the understanding, the more they fade.
Meditation is the art of letting things disappear and fade, letting them vanish. One of the most important things that must fade for meditation to take off is thinking. Firstly you must understand thinking. Where does thinking get you? To use a simile from the suttas e. Once you look at it in that way, you wonder why you are doing this to yourself.
The automatic reaction is to throw it out, just as you would the carcass of a dead dog—rotten, dirty, smelly, and foul. This is what happens when you understand these things. Why does it flow out? When the world outside goes, past and future and thinking also disappear, and then your meditation takes off. When you disengage from the outside, meditation just happens. So understanding suffering and disengaging are the base that you always come back to. And the more you disengage the easier it is to meditate.
The breath comes in and goes out all by itself, and you realize the breath is none of your business. According to the Buddha, watching the breath is part of body contemplation MN When you disengage from suffering, not trying to control the world, not trying to stay there, just letting things be, you get what you really wanted in the first place: peace and happiness.
Why do people struggle with this world in their pursuit of happiness? Or do you think just going along with it is going to make you happy? That just makes you bored and dull, sometimes even depressed. Only n ow can yo ufully appreciate that it was all just suffering in the first place.
The five senses are suffering, this world is suffering. Speech and thinking are suffering. Food is suffering. Everything is suffering. Even though I am the abbot, I disengage from my monastery and from everything else.
I just sit there and allow everything to fade, vanish, and go. The mind is motionless and cannot connect with the body or with past and future. Things only exist when there is some movement or agitation, because the senses only know things when they move. For the senses to know anything, they n eed comparison ,they need contrast. Now you understand the meaning of vanishing, of things not being there anymore. Now you know what renunciation truly is.
Things fade away, and you get a beautiful peace, the stillness of the mind. The Buddha actually said that attachment to deep meditation can lead only to the stages of enlightenment DN This is the pleasure, joy, and path of monastics. Now you know why we follow this Buddhist path. They go deeper and deeper inward, not because they move themselves inward but because they see that the suffering surrounding them is none of their business.
They disengage, and things just fade and fade and fade away. The playground of the senses, of the past and future, of sex and dreams, will fade away. It happens not because you make it happen but because this is the natural reaction of the mind when it sees suffering.
As all this fades away, meditation takes its place. The Buddha said suffering is to be fully understood. What a wonderful thing that would be.
Bringing the Mind into the Present! Little by little, as you go further into the retreat, you tend to get into a beautiful routine. However, when you have an ideal situation, when the externals are virtually clear of hindrances and obstacles, you soon find that the biggest hindrances and obstacles are presented by the mind. Mindfulness of the Body and Caring Attention One of the meditation techniques that is good to use—especially if you are busy—is mindfulness of the body.
Focusing on the physical feelings is a way of giving ease to those feelings. This is particularly useful if you are tired or sick. To make this sort of practice truly effective, use caring attention. Caring attention is not just being mindful but also looking upon those feelings with gentleness and compassion. Kindness and gentleness, along with mindfulness, make it easier both to engage with the object and to calm and tranquilize it.
I find this sort of practice very useful for things like walking meditation. This gives you an easy object to start your meditation with, which stops the mind from drifting off somewhere else. It also calms the body down when making the transition from the active walking meditation to the inactive sitting meditation.
To focus on an ache or a pain with caring attention also helps to settle it down. My own experience has shown me that focusing on painful or sick feelings in the body with caring attention tends to lessen them.
They seem to respond not just to the awareness directed toward them but to the kindness with which you view them. Take the chanting that monks do for sick people. And sometimes, especially when you get into deep meditation and your mind is very powerful, you can see that it works.
Just put your attention there with some kindness and it works almost immediately. Later on, when you sit and watch your breath, this practice will be of great benefit. By getting in contact with feelings rather than thinking, you create a very useful bridge between the outside world and present-moment awareness in silence, and then to the awareness of the breath.
It was one of the meditations I introduced at a recent retreat and the meditators loved it. They were mainly executives, very busy people.
They were so restless that giving them something to do proved very beneficial. Slowly noticing the feelings in the body from the toes all the way up to the head really calmed them down. It was an active meditation but it was focused in the moment. There was not much thinking that could go on, and so by the end of the sweeping they were actually quite calm— surprisingly so. Of course, those who knew how to go further carried on from there, and I was pleased that some people got into very nice meditation for the first time.
I was just really inside myself. It was so nice. Having seen those results, I want to encourage this sort of practice. Try to develop the body meditation.
(PDF Download) Who Ordered This Truckload of Dung?: Inspiring Stories for Welcoming Life's
Instead, just be aware of the feelings in the body. Give yourself another technique in your meditation repertoire to use during a long retreat day. When you have different ways of meditating, you tend not to get bored, which can happen at the beginning of a retreat especially. If you develop present-moment awareness in silence early on by using techniques like body meditation, after a while the meditation starts to bite, to become naturally inclined toward the present moment, toward silence.
The more you incline toward something and the more you train yourself in that practice, the more natural it becomes. Their coach hits the ball to the same part of the court, and they do a forehand stroke again and again and again.
They repeat the same action innumerable times, and because they keep repeating the same action over and over, it becomes habitual. In the same way, by developing present-moment awareness in silence often, it becomes habitual. The Importance of Joy Once you get to the silent awareness of the present moment, meditation becomes joyful. That joy—the happiness, the interest, the fun—is one of the most important meditation experiences.
Ah, bliss! Joy comes from stillness. Because of your caring attention, you get a beautiful, open, and gentle mind. When you massage negative thoughts and feelings, you avoid making a huge problem out of them. The Faculty of Mindfulness Apart from caring, attention is also important. By developing awareness using the feelings in the body, that aspect of meditation, that particular skill and strength of mind, is being encouraged.
Then when you move on to watch the present moment or the silence, the mindfulness is already there. Mindfulness watches the breath.
He allows entry only to that which is supposed to enter. In the simile of the gatekeeper e. Sometimes your body goes through cycles; you go through high and low stages of energy.
Some of the tiredness can be just laziness. I would be even more likely to apply and enjoy them if I owned the book and could read one story each day, spending the day thinking about it in the back of my mind, sort of like Devotional readings. Again, though, these are not spiritual, much less Christian; they're universal. The sub-title is important. Not just coping or overcoming. But we can absolutely learn from his book how to walk that path, approach that goal Unfortunately, I do have to say that the biggest personal challenge I'm facing right now at age 55, with a retired husband and an almost empty nest and my own ill-health and personal demons is one that I cannot find addressed by any of the stories in Brahm's book.
Which is another reason to consider downloading it. Btw, I did learn a fair little bit of what it means to be the kind of Buddhist monk that Brahm is, and that was fascinating. Definitely the lesson that I think will stick with me is the one that relates to such Western idioms as "accentuate the positive" and "don't be such a perfectionist" is the one about the 2 crooked bricks and the perfect ones.
Although, as the story was going along, I [wrongly] predicted it was going to be about Wabi Sabi. The title story is great, too, though it might be more difficult to apply without conscious effort. What it boils down to is a reminder that dung is fertilizer So, yeah. I liked this. But I don't have a lot to compare it to. I do like Zen Shorts and others by Jon J.Often boredom arises during a transition from being busy to being settled. This is what happens when you understand these things.
I simply tell my mind to watch the breath and it does so with pleasure. I came from a poor background, it was disadvantaged, but because of the fairness of the system I could, through the means of scholarships, go to a very good high school, and from [there] to a very good university. If you really want to get somewhere in life, monastic or otherwise, to become wise and free, the Buddha said you should understand suffering.
The breath becomes so nice that you just want to watch it. What are we going into those fantasies for?