THE DAILY TEJANIYA — 2020

Do Not Try to Create Anything
Do not try to create anything, such as a
positive mind state, because trying to create
something is greed. Do not reject what is hap-
pening, such as a negative mind state, because
rejecting what is happening is aversion. Not
knowing whether something is happening
or is not happening is delusion.

Do Not Try to Have the Right Attitude
We all have wrong attitudes; we cannot
help having them. Like everything else,
they are just nature. So do not try to have
the right attitude. Instead, try to recog-
nize, accept, observe, and learn
about your wrong attitude.

Be Happy There is Knowing and Awareness
When you wait and watch with awareness and
intelligence, you will see that experiences are just
happening according to their own nature. Let what-
ever happens happen. There is no need to be happy
or unhappy with what is happening, and there's no
need to like or dislike any experience. Be happy
that there is knowing and awareness as this
in itself is already wholesome.

Notice When the Mind is Free
Notice when the mind is free, or relatively free,
of the tendency to automatically label experience as 
liked or disliked. Just this noticing will strengthen the
wholesome qualities of the mind, including the five
spiritual faculties of confidence, energy, mindful-
ness, stability of mind, and wisdom.

Wait Until You Are Ready When You Are Overwhelmed
If the unwholesome roots (greed, hatred, delu-
sion) become overwhelming, awareness needs to be
built up first before tackling the unwholesome mind
directly. In this case, it is better to use a neutral ob-
ject to build continuity of mindfulness for as long
as it takes. We don't have to deal with anything in
the mind until mindfulness and wisdom are 
ready. This is wise consideration.

The Mind Studies Itself By Asking Questions
Dhamma vicaya means a mind that naturally in-
vestigates reality. It is a mind that studies itself
by asking questions to discover what is happen-
ning and why it is happening. The mind wants
to know the nature of the mind and body.

People Often Forget to Investigate Experience
Practitioners often forget to investigate and to ask ques-
tions about experience in order to learn. But mindfulness
is meant to facilitate understanding. You have to use wise
thinking to decide how to handle  things. You cannot
limit your practice to continuously being aware. 
That's not always enough.

The Unwholesome Roots Tend to Dominate the Mind
Practitioners often forget to investigate and to ask ques-
tions about experience in order to learn. But mindfulness
is meant to facilitate understanding. You have to use wise
thinking to decide how to handle  things. You cannot
limit your practice to continuously being aware. 
That's not always enough.

The Mind Needs to Be Directed
The mind needs to be directed. Once
you have set a direction for the mind,
it will continue in that direction. This
is a natural quality of the mind. If 
you leave the mind undirected,
there will be chaos.
 
Notice Opportunities to Investigate
Always take the arising of a skillful or unskillful
root quality as an opportunity to investigate its na-
ture. Ask yourself questions! How does the whole-
some or unwholesome quality make you feel? What
 thoughts arise in the mind? How does what you
think affect the way you feel? How does what
you feel affect the way you think? What is 
the attitude behind the thoughts?  

When You Notice You’ve Lost Awareness, Be Happy
Never get discouraged when you lose awareness. 
Every time you recognize that you have lost aware-
ness, be happy. The fact that you have recognized 
that you lost awareness means that you are now a-
ware. Just keep looking at this process of losing
and regaining awareness and learn from it.  

If You Understand the Mind, You Understand the World
Life is a reflection of the quality of mind. If you
really understand the mind, you understand the
world. You gain this understanding by observing
and learning. You don't need to believe anything
you don't intellectually understand. Just keep  
investigating. Just keep learning from 
your personal experience.   

Cleaning Our Possessions Clarifies the Mind
Cleaning our possessions, both internal and external,
brings clarity of mind. Clarity of mind is a condition
for wisdom to arise. External cleaning means cleaning
our bodies and our environment. But what is more im-
portant is cleaning the inside, which means cleaning 
the mind of craving, aversion and delusion.   

Keep an Eye on the Mind’s Unskillful Qualities
Watching the unskillful qualities of mind
is more important than watching the skillful 
qualities, because if you can keep the unskill-
ful qualities at bay, the skillful qualities
automatically come in. 

Observing With Interest Brings Joy
Interest brings energy to the mind naturally,
without straining, focusing, or exertion. It re-
quires no individual effort, and so we can bring
interest continuously without getting tired. Ob-
serving like this gives us energy and joy.

Strike A Balance Between Relaxation and Interest
As you maintain continuous awareness of
whatever is happening, strike a balance be-
tween being relaxed and being interested.
When you are relaxed, it is easier to be a-
ware, and it becomes an enjoyable
and interesting experience.

Check Often: Are You Tense or Relaxed?
Check yourself often: are you tense or relax-
ed? Check the mind and the body. Any tension
in the mind or body indicates you are likely
wanting something; disliking something and
wanting it to go away; or feeling con-
fused about something.

Reside in the Flow of Nature
The awareness we are seeking is un-
prompted. We are not digging for it.
We are simply residing in the ebb
and flow of nature itself. See
if you can notice this.

Don’t Exert, Just Pay Attention
Don't exert. Just pay attention to
whatever objects are arising in your
awareness—physical sensations, sense
perceptions, thoughts, emotions,
whatever. You will know what
needs to be known.

Tension Never Exist in the Mind Alone
Tension never takes hold in the mind alone. If
there is tension in the mind as a result of the un-
wholesome roots (greed, hatred, delusion), then
it will be reflected in tension somewhere in the 
body. Consciously relaxing these physical  
tensions is a kind of meditation.

Always Be in Meditation
Always be in meditation. There is
room for awareness in every mo-
ment, not just when you sit.

If You See Striving, Let It Go
If you see striving or dissatisfaction in how
you are being aware, let it go if you can.

Notice “To Know” vs “To Be Known”
Notice the difference between what is knowing
and what is being known. Notice that they have
different roles and different natures. To know 
versus to be known. Awareness knows;
objects are known.

The Unwholesome Roots are Removed in Two Ways
There are two means by which unskillful mental
qualities are uprooted. One is that you simply be-
come aware of them, and they naturally disappear.
In this case, awareness does the work. The other 
way is that understanding arises about whatever
unskillful root quality is present. In this case, 
wisdom does the work.

How To Keep Awareness Continuous
The way to keep awareness continuous is to
keep checking whether awareness is present.
If we weren't aware before we checked, we
suddenly become aware when we check.

We Cannot Focus on Awareness
We cannot focus on awareness. Why? It has
no location. So once you understand awareness,
there is no need to focus. Instead, just ask often, 
"What am I aware of?" "What is my level of
awareness?" This will support and devel-
op continuity of awareness.

Practicing “Just Light Awareness” (1 of 3)
When doing the work of continually being
aware, you do not need to know every detail
of your experience. Just be aware and know
what you are aware of. The quality of mind
that becomes most prominent by practicing
in this way is awareness itself. That is  
what we are trying to cultivate.  

Practicing “Just Light Awareness” (2 of 3)
The main problem meditators have with practicing
light and gentle awareness is they have no patience.
They just don't trust it. They then go back to putting
in a lot of effort. But that doesn't last long because
they can't function properly, and they start doubt-
ing how they are going to live their lives if it takes
so much effort to be continuously aware.

Practicing “Just Light Awareness” (3 of 3)
With light awareness, you can easily continue
to function. You can do all the things that need
to be done with just a light recognition at the
back of the mind all the time, from the mo-
ment you wake up in the morning until the
moment you fall asleep at night. Practic-
ing in this way, the mind stays fresh.

Keep Awareness, Not Objects, Continuous
Trying to keep awareness continuous by trying to
keep objects continuous is a common mistake. Fix-
ating on objects in this way, we generate likes, dis-
likes, judgments, and opinions about them. This is
unskillful because we form craving for objects we
like and aversion towards objects we dislike. 
The skillful move is to keep awareness,  
not objects, continuous. 

Our Thoughts Aren’t Who We Are
Our thoughts tell a story. This
story is just a concept. It is not
what or who we are.  

Knowing “There is Thinking” is Good Enough
The mind is thinking. If you know that,
that is good enough. There are thoughts.
If you know that, that is good enough. 
Thoughts are just another object that
can be known. That is all.  

Be Mindful in All Activities
Don't just be mindful when you are in sit-
ting meditation. Be mindful in all activities,
postures and movements. Be mindful when
you are eating, walking, waiting, or work-
ing. Be aware when you are reading, lis-
tening, talking, watching, or looking!  
 
Don’t Get Lost in Peacefulness
If the mind is peaceful, know that it is peace-
ful. However, be careful not to wallow in the
peacefulness. If you get lost in the peaceful-
ness, then the continuity of right effort
starts to slip away and diminish.  

How to Cross Over the Flood
Right effort is remembering to be contin-
uously aware. It is trying without grasping
or striving, but also without stopping.  

“Not Me, Not Mine” Is Right View (1 of 2)
"Not me, not mine" is right view about all sensations, emo-
tions, perceptions, and thoughts. In the case of objects that
give us pleasant feelings, reminding ourselves "not me, not
mine" helps us to avoid grasping and attachment to those
pleasant experiences. We will still experience pleasantness,
of course. But reminding ourselves "not me, not mine" al- 
lows us to let go of it quite easily and thus remain free
to know and experience whatever happens next.  

“Not Me, Not Mine” Is Right View (2 of 2)
"Not me, not mine" is also right view about unpleas-
ant experiences such as physical pain, and emotional 
and mental distress of all kinds including anger, fear,
grief, anxiety, obsession and depression. When we re-
mind ourselves "not me, not mine" about unpleas-
ant experiences, we don't get entangled by
making them all about "me."  

Change the Quality of Awareness (1 of 3)
Be careful to notice if you are trying to change the
objects that you notice in awareness such as physical
sensations, thoughts, or perceptions. For example, you 
might be trying to savor or prolong the experience of 
pleasant sights, sounds, or tastes. Or you might be try-
ing to avoid, deny, or suppress unpleasant sensations,
fearful thoughts, or loud noises. Any of these would 
be trying to change the objects of awareness, rather
than changing the quality of awareness itself.  

Change the Quality of Awareness (2 of 3)
Change in the present moment never happens
to objects or to experiences. Change only happens
in the mind that is observing. Whatever we exper-
ience in the present moment is the effect of the ac-
cumulation of past causes. Present objects and
experiences therefore are effects, not causes,
and we cannot change effects.  

Change the Quality of Awareness (3 of 3)
You can change the quality of awareness
in the present moment by being aware with
right view. Creating a wholesome mind in the
present moment contributes to the arising of
a future wholesome mind. Your first task is
 to choose how you will be aware. Choose  
to be aware with right view. 

Examine Your Habits of Liking and Disliking (1 of 5)
Examine your desires and aversions, that is, your
unexamined habits of liking and disliking. To have
thoughts of wanting and not wanting, liking and dis-
liking, judgments and fear—this is not a problem. It
only becomes a problem when these thoughts be-
come the attitude by which we relate to reality. 

Examine Your Habits of Liking and Disliking (2 of 5)
Judgments, opinions, and likes and dislikes solidify
into unskillful attitudes when we identify with them,
believe in them, and react to them compulsively. We 
can choose to relate to these thoughts in another
way, which is through right view. 

Examine Your Habits of Liking and Disliking (3 of 5)
When we see our unskillful thoughts with right
view, even these unskillful thoughts can support
awareness, stability of mind, and wisdom. 

Examine Your Habits of Liking and Disliking (4 of 5)
To see unskillful thoughts with right view, just
acknowledge them as another process of nature
that is happening. Don't struggle with them, as
this would only empower them. You see them
and learn from them, but you leave them
alone. Just see that they are nature.
This is right view. 

Examine Your Habits of Liking and Dislking (5 of 5)
Whenever you are noticing, seeing, and hearing, 
acknowledge it and see it with right view. With-
out getting entangled in it, take an interest in it,
be curious, watch it in order to learn about it. 
Seeing just happens; hearing just happens. Re-
cognize that. When something stops happen-
ing, recognize it has stopped. 

Don’t Struggle With Your Thoughts (1 of 7)
Thoughts are nature. Thoughts are a process
of mind. We should recognize thoughts, acknow-
ledge them. Thoughts are not a problem. It's im-
portant not to struggle with your thoughts. 

Don’t Struggle With Your Thoughts (2 of 7)
Our thoughts tell a story. This
story is just a concept. It is not
who or what we are. 

Don’t Struggle With Your Thoughts (3 of 7)
The mind is thinking. If you know that,
that is good enough. There are thoughts.
If you know that, that is good enough.
Thoughts are just another object
that can be known. That is all.  

Don’t Struggle With Your Thoughts (4 of 7)
You cannot make the mind not think. If you
are trying to stop the mind from thinking, 
you are trying to do the impossible. That
is when you start using a lot of energy.  

Don’t Struggle With Your Thoughts (5 of 7)
Most people use a lot of energy
when they are meditating because
they are afraid of their thoughts
or want to avoid them.  

Don’t Struggle With Your Thoughts (6 of 7)
Value awareness above all. Don't get so
far into any thought or story that you
forget the awareness that is enabling
you to know that thought or story.  

Don’t Struggle With Your Thoughts (7 of 7)
We can get so close to our thoughts and
our stories that we think they are all there
is to know. Don't get carried away.
Don't forget awareness!  

Do Everything With Awareness (1 of 5)
Stay interested, not so much in objects as
 in the awareness that knows the objects.
Check frequently: Is the mind aware?
Is there interest in the mind?  

Do Everything With Awareness (2 of 5)
Is the mind working with confidence, energy,
mindfulness, stability of mind, and wisdom?
If all these qualities are present and working
continuously, the mind will get stronger and
stronger. These qualities will get stronger.
 
Do Everything With Awareness (3 of 5)
Don't just be mindful when you are in sitting
meditation. Be mindful in all activities, postures,
and movements. Be mindful when you are eating,
walking, waiting, or working. Be aware when you
are reading, listening, watching, or looking.

Do Everything With Awareness (4 of 5)
If the mind is peaceful, know that it is peace-
ful. However, be careful not to wallow in the
peacefulness. If you get lost in the peaceful-
ness, then the continuity of right effort
starts to slip away and diminish.

Do Everything With Awareness (5 of 5)
Right effort is remembering to be continuously
aware. It is trying without grasping or striving,
but also without stopping. At all times of the day,
remember to do everything with awareness. 
Practice wholeheartedly and sincerely. 
Apply yourself to the practice.

Ask Questions to Raise Interest (1 of 5)
Check to see if there is interest
in the mind. When the mind is in-
terested, wisdom is working.

Ask Questions to Raise Interest (2 of 5)
You may not recognize that a simple thing like
interest is a characteristic of wisdom. When you
are conscious of something in your experience
and you become interested in it, your own
wisdom actually is already at work.

Ask Questions to Raise Interest (3 of 5)
When you meditate, you won't need to do much
analytical type of thinking. This natural quality
of the mind will arise when it's necessary.

Ask Questions to Raise Interest (4 of 5)
When the mind finds something interest-
ing, acknowledge that "interest is present."
Is the interest in the object or in the
awareness of the object?
 
Ask Questions to Raise Interest (5 of 5)
Ask questions not to get answers but to
strengthen awareness. You don't need to 
find answers; simply asking questions
awakens awareness.

Let Go of Stories (1 of 5)
Don't get into stories about, "this person did this,
that, or the other." Don't dwell in stories about blame,
 regret, wishing, worrying, and whatever. Just notice
 the original perceptions—seeing, hearing, etc.—and
 recognize that "hearing is happenning, seeing is
happening, etc.," and that's all.

Let Go of Stories (2 of 5)
If desire or aversion toward an object does 
arise, it's not a problem. Just observe desire
or aversion as another process of nature
that is happening and being known.

Let Go of Stories (3 of 5)
If you see that desire or aversion is happen-
ing, bring in right view and say, "Desire is
happening," or "Aversion is happening,"
but don't get swept into the stream.
Don't get entangled.

Let Go of Stories (4 of 5)
Don't believe in the stories told by
desire or aversion. They are just 
processes of nature.

Let Go of Stories (5 of 5)
Aversion and attachment are pervasive qual-
ities of mind. They have their own unique char-
acteristics. Your job is to watch them and to
learn about their nature. This is your
only responsibility.
 
What to Do When the Mind is Foggy?
When the mind is foggy, this is a good
time to refresh curiosity by asking the
mind: "What is happening here?
What am I not recognizing?"
 
Stay Interested in Experience (1 of 5)
When we stay continuously aware without focusing,
we notice that objects appear to come and go, come
and go. We just stay aware. Don't think of this as a
waste of time. The mind is collecting data so that  
at some point in the future, when all the data
come together and make sense, under-
standing will arise. 

Stay Interested in Experience (2 of 5)
When we become interested in something, that's
when we start to look at it in more detail. That's 
when we discover more about it, and the mind
will understand more. This happens naturally. 

Stay Interested in Experience (3 of 5)
If you find that awareness is fading, refresh your
interest. For example, when you are putting on a
T-shirt, take care to notice: Which arm do I put in
the sleeve first? Is it the right or the left? Do I put
my head or my arms through first? When I walk
through a doorway, which passes through first,
my head, my hands or my feet? 

Stay Interested in Experience (4 of 5)
Agitation is interesting. When it arises, you could
ask: "What is agitation like?" Instead of trying to
make it go away, allow it to be fully present, so that
you can watch and learn its nature clearly. If it
weren't present, you couldn't study or learn, so
think of its presence as an opportunity. 

Stay Interested in Experience (5 of 5)
If you cultivate ongoing interest in your own life experi-
ence, you will understand more and more. The mind will
begin to see things it didn't see or know before, stimulat-
ing further interest and the desire to know even more.
This allows further understanding to arise. This is why
meditation  should be very interesting and joyful—
because you are learning about yourself. 
 

HOW TO WORK SKILLFULLY WITH ANXIETY

How to Work Skillfully With Anxiety (1 of 4)
You need to acknowledge anxiety every time it comes
up. Watching anxiety will help you understand some-
thing and this will allow your mind to let go. Remem-
ber that the purpose of vipassana meditation is not to
relieve you from what is happening, but to help
you understand what is happening. 

How to Work Skillfully With Anxiety (2 of 4)
When trying to deal with an emotion you can ask yourself
four questions. The first question is: "When I am having this
emotion, does it make my body and mind feel good or bad?"
If you recognize the emotion every time it arises, and also re-
cognize whether it feels pleasant or unpleasant in body and
mind, the mind will start wondering whether it is worth hav-
ing this emotion. Eventually your mind will realize that
it  does not have to live with this emotion. 

How to Work Skillfully With Anxiety (3 of 4)
When trying to deal with an emotion you can ask yourself
four questions. The second question* is: "What is the emotion
about, what is it directed towards?" The third question: "Why
am I having this emotion?" The fourth question: "Is having this
emotion necessary?" These questions support the practice be-
cause they create interest and encourage us to use our intel-
ligence. The moment we get a real answer, when the
mind really sees something, it lets go.

How to Work Skillfully With Anxiety (4 of 4)  
If you watch and recognize the emotions of anxiety ev-
ery time they come up, they will decrease. But as long
as you haven't really understood them, they will keep
coming up again and again. You will have to watch
them persistently and patiently until the mind
really understands and can let go.  

A FEW BASICS

Think of Your Home as a Retreat Center
Think of your home as a retreat center. Begin
by altering the way you see your home. When
you begin to view your home in the same way
that you view a meditation center, your prac-
tice will become smoother. Keep checking
your attitudes and views, your thinking 
 and your background ideas.  

What is Our Understanding of Life? 
First, we must ask ourselves: What is our relation-
ship to reality? What is our understanding of life?
From this, we will find meditation is really the only
sensible approach to our reality and the problems
that can arise from living. We can use it as an es-
cape or avoidance from life, or we can use
 it as a practice to attend to life.
 
The World is a Creation of Mind
The world is a creation of mind.
So there is no need to look outside.
Everything is happening right  
here in our own minds.

SPIRITUAL URGENCY (SAMVEGA) 

Spiritual Urgency is a Kind of Wisdom 
Samvega, spiritual urgency, is a kind of wisdom. Under-
standing the fundamental nature of experience can lead
to a strong feeling that we must complete the practice.
For example, we may realize that we can't escape having
to experience. We must experience, and experience, and
experience, and this may feel like an oppressiveness we
are constantly needled by. If we truly felt this as
dukkha—as pain and suffering—how fast
would we run towards the path?

A Story of Spiritual Urgency   
One time, my teacher sent me across to the other side of
the monastery to fetch some medicine for him. It was quite
dark with no moon. I knew the way quite well so felt no need
to use my flashlight. On the way back, at one point I had this 
intuitive feeling that something was not right. I switched on my
 flashlight, and there was a cobra in front of me with its hood 
spread, ready to lunge and bite. There was no hospital or doc-
tor close by, so if I was bitten, there was not much hope. I was
very afraid and frozen to the spot, but I was eventually able to
find the courage to back off and retreat to a safe distance. What
came to mind were thoughts that I didn't want to die without
having led a good and wholesome life. I was very aware of all
the negativity in my life at the time, and the fear that I was
experiencing was beginning to drive the determination
to push forward and make changes to
how I was living my life.


WHEN CHALLENGES BECOME VERY REAL 

When Challenges Become Real (1 of 4)
When we meditate at home and in daily life, the
challenges and benefits of practice become much
more real than when we are on a meditation re-
treat. It takes a real practice to deal with real 
situations and real unwholesome reactions. 

When Challenges Become Real (2 of 4)
It's like learning boxing. When you are training in
the gym, which is like going on a meditation retreat, 
no one throws you a really hard punch. In the boxing
ring of daily life, the punches are real, and you quickly
learn how to throw a punch when you need to. You
need to get in the ring to learn the real practice. 

When Challenges Become Real (3 of 4)
At first you will often find yourself in
a protective crouch. The blows just keep
coming. Never mind—just keep defending
yourself and punching back! Keep being
mindful. In this way you become very
skillful and learn how to win in life. 

When Challenges Become Real (4 of 4)
 If you continue to practice daily, all day
long, always with the commitment to try
to bring awareness to every part of your
life, it will happen. You can become
enlightened in daily life.  


SCENES FROM SAYADAW'S ESCAPE

Scenes from Sayadaw's Escape from Depression (1 of 2)
Hi Everybody, with extra time on our hands for many of us these days, I
thought we might enjoy two wonderful short films about Sayadaw's escape from paralyzing depression as a young man, to the ever-cheerful sage of daily life meditation that he is today. Today, "Homecoming," in which Sayadaw returns to his boyhood home in Yangon to celebrate Chinese New Year with his family, including his aged mother. Interspersed, he vividly describes moments and lessons from this specific liberation, often standing with the very people  and in the very places they originally happened. ~ Doug

 
                                           "Homecoming" 

Scenes from Sayadaw's Escape from Depression (2 of 2)
Hi Everybody, the central story of Sayadaw's liberation from depression took place in the Theingyi Market in downtown Yangon, where he taught himself how to maintain continuous awareness while running a busy garment stall,  amid piles of clothes and swatches. He'd learned how to meditate at  at a monastery, but was forced by circumstance to apply it in daily life under these trying conditions—and it saved his life. In this short video, we return with Sayadaw to visit the very market where   
he developed the style of meditation he teaches to this day.  Enjoy ~ Doug


                                    "Theingyi Revisited"

STAY WITH AWARENESS WHILE LISTENING 

Skillfully consuming news, whether it's delivered person-to-person
or via the media in speech crafted for emotional impact by govern-
ment figures, broadcasters and "experts," is a critical skill at any
time, but especially in times of crisis. In this series, Sayadaw
offers general guidelines on mindful listening that
will come in handy. ~ Doug 

Stay With Awareness While Listening (1 of 5) 
Keep your attention on yourself when you're listening to
someone speak. This doesn't mean to stay with the stories
your mind is telling, or with your desire to speak up or to stay
silent. It means staying with your awareness of everything
that's happening in your mind and body as you listen. Notice
your thoughts, your feelings, your posture, your breath, your
facial expression, how you are holding your arms and
hands. Everything! Notice everything you can. 
Be interested and learn.

Stay With Awareness While Listening (2 of 5)  
If you put too much attention on the other person when
they are speaking, then there is not enough attention for
yourself. When you stay with awareness when the other
person is speaking, you'll still hear the other person and
can follow what they are saying. But you'll also be
able to notice many other things that are hap-
pening in awareness. 

Stay With Awareness While Listening (3 of 5)
Let's say another person is talking and you have heard
it all before. If you remain interested in your reactions
and not interested in what the other person is saying—
their stories and complaints—then you will have some-
thing interesting to do while the person drones on. No
matter what the situation, in this way you'll  
always learn a lot as you listen.

Stay With Awareness While Listening (4 of 5)
If a person says something that makes you
angry, that's their business. There is never a
good reason to be angry. Instead of attaching
to the words that arouse your anger, get in-
terested in your reactivity instead.
Study and learn.  

Stay With Awareness While Listening (5 of 5)
If you get angry while listening, don't dwell on the per-
son speaking, but instead watch the anger. Stay with the
mind and body. Get interested in the process. What is hap-
pening when you are angry? What leads to what? How are
the thoughts, physical sensations, and perceptions all relat-
ed in the overall emotion of anger? Notice what happens
to anger when you get interested and simply watch and
learn from anger in this way, instead of reacting
to it. Does it get stronger or weaker or
stay the same? Watch and learn.

RELATING TO FAMILY ON HOME RETREATS
"Think of your home as a retreat center," Sayadaw says. But
there's one big difference at home for most of us: there are 
family members around who aren't necessarily retreating with
us. Over the next week, some tips on how to work with loved
ones on home retreats. ~ Doug

Relating to Family on Home Retreats (1 of 7)
We are usually more careful and aware with
strangers, or with people we meet only once in
a while, than we are with our own family mem-
bers, whom we see all the time. We take them 
for granted, and we don't pay attention to
them, even though that's the most impor-
tant thing we could do at home. 

Relating to Family on Home Retreats (2 of 7)
When I began to practice at home, I started to realize the
little things that parents do for us—how parents always keep
their children in mind. I really began to love my parents very
much. I appreciated all the little things they do. Then my par-
ents would would feel it. They would notice and appreciate the
love they were getting, and they would show their love more.
When we do everything with awareness we start to notice and
learn these things. Everything comes together. You can't miss
anything if you're doing everything with awareness. 

Relating to Family on Home Retreats (3 of 7) 
We must remember that the state of the
mind colors our experience. Experience is
 always colored by the color of the mind. It's
like with members of our own family: some-
times we love someone to death and some-
times we can't stand them—same person! 

Relating to Family on Home Retreats (4 of 7) 
Yogi: 
How should a person practice on a home retreat?
Sayadaw:
In exactly the same way as they do on retreat
at a center: by maintaining continuous awareness of each
activity throughout the day. The moment that you wake up
in the morning, know that you are awake and aware. As
you get out of bed, know that you are getting out of bed. 
As you walk to the bathroom, know that you are walking
to the bathroom. As you wash your face, know that you
are washing your face. As you brush your teeth, know it;
when you are making breakfast, know it; when you are 
eating, know it. Continuously know everything you are 
doing. This is how we should always practice, even
when there's not a crisis.

Relating to Family on Home Retreats (5 of 7)
Greed, hatred and delusion are very strong at home.
Why? Because it's MY house, MY wife, MY husband,
MY car, etc. There's a lot of attachment at home. We
can't even stand to throw away our old shoes! There-
fore, we need to practice more at home. Only then
will greed, hatred and delusion diminish  
and wisdom grow.

Relating to Family on Home Retreats (6 of 7)

Yogi:
I share a space with a partner, and we are around
 each other much more often than before. It's tense, 
like we are breathing down each other's necks. What
advice can you offer someone living in close prox-
imity with a loved one during a lockdown?
Sayadaw:
You feel like this because you are thinking about the
other person, and watching the other person. Your atten-
tion is all outside yourself. At a time like this we will be
in close quarters with other people. If we are not wise 
we are going to notice and think more things about them,
and this will create problems. This is a time when it's
most important to keep your mind inside yourself. Don't
be a busybody. Don't just quarantine your body, quaran-
tine your mind. Keep it inside itself, don't let it wander
out and start judging and thinking about other people.

Relating to Family on Home Retreats (7 of 7) 
When greed, hatred and delusion decrease you'll
know how to love your parents, family and friends
better. As attachments decrease, feelings like loving-
kindness and compassion naturally grow. In other
words, whenever the three unwholesome roots
decrease, wholesome minds grow. 


HOW TO PRACTICE WITH OVERWHELM 

How to Practice When You Feel Overwhelmed (1 of 3) 
At these times we need to take strength
from tiny moments. Take a moment to go
within yourself. Meditate, don't think. Don't
think of anything. Take the moment to just
drop into the present moment and gather
your mind. This is where concentration
practice is very helpful.

How to Practice When You Feel Overwhelmed (2 of 3) 
In concentration practice, you keep awareness focused
on a single object, and in this way calm the mind. If you
can do it for one minute, do it for one minunte. If you can
do two minutes, do two minutes. Take as many opportuni-
ties as you can like this throughout the day. If it's ten sec-
onds, it's ten seconds. As many chances as you get, 
take them. Use them to ground the mind, 
to calm and stabilize the mind.

How to Practice When You Feel Overwhelmed (3 of 3) 
Yogi:
When a person feels overwhelmed, you recommend keep-
ing awareness focused on a single object to calm the mind.
What objects of concentration do you recommend?  
Sayadaw:
Pick whatever object serves you best. Only you will know,
so experiment and find what works for you. It could be the
breath, or the senation of the whole body, or the senation
of one finger touching another. It could be a memory that
brings you joy. It could be a different object each time. Use
whatever makes you feel grounded and brings you to the
present moment as fast as possible, right now. The most im-
portant thing is that in these moments when you are calming
the mind, not to allow anything in that frazzles the mind. 
Do not let anything in that unsettles the mind.


HOW TO PRACTICE AMID FEAR AND UNCERTAINTY

How to Practice Amid Fear and Uncertainty (1 of 5)
Yogi:
How should a person practice to maintain aware-
ness and equanimity amid all the fear and anxiety
that Covid-19 has unleashed??  
Sayadaw:
As far as the practice is concerned, I can only say, practice
as usual. I only give instructions for practice, and the prac-
tice instructions are always the same. There's almost a man-
tra in the way I teach, which is, we're not practicing to make
things happen in the mind, such as equanimity, or to make
things go away, such as fear or anxiety.  Rather, we practice
in order to observe things as they are happening, and to understand. 

How to Practice Amid Fear and Uncertainty (2 of 5)
The most important thing is not to think about how to prac-
tice in order that something will go away, like your fears, so
that you can then enjoy equanimity. That's not the way to
approach the practice. The way to approach practice is to
remember, first and foremost, that the mind suffers when-
ever it either resists or craves having an experience. The
right attitude is instead accepting, observing, and
learning from your experience just as it is. 

How to Practice Amid Fear and Uncertainty (3 of 5)
It helps if someone already has some understanding
of the three characteristics of impermanence (anicca),
unsatisfactoriness or suffering (dukkha), and not-self
(anatta). If you have this understanding you can then
remind yourself about what is happening outside in 
the world: "This is nature, this is the nature of 
impermanence, suffering and not-self.”

How to Practice Amid Fear and Uncertainty (4 of 5)
What is happening in the outside world is nature—it is
 the nature of impermanence (anicca), suffering (dukkha),
and not-self (anatta). But what is happening inside of us is
also nature. If the mind understands and accepts what is
happening both outside and inside as nature, then you'll
be able to know how to think and act in the most
appropriate ways possible.

How to Practice Amid Fear and Uncertainty (5 of 5)
Keep the right frame of mind. Whatever simple
practices you have learned to keep you grounded in
 the present moment, do them, to keep your mind   
aware and ready for whatever you have to face.

“SAYADAW, HOW DO YOU PERSONALLY HANDLE FEAR?”

"Sayadaw, How Do You Personally Handle Fear?" (1 of 3) 
It's not that I don't have anxiety or fear, but I
do have the understanding that this is just what
happens in the mind. I cannot prevent the mind
from having fear or anxiety. They will arise.
But my view is, "This is natural for the
mind in this situation." 

"Sayadaw, How Do You Personally Handle Fear?" (2 of 3) 
The worst thing that you could possibly do is to
think: "How can I get rid of this?" Because the
desire to not have anything bad happen at all is
exactly what causes the worst fears to arise. The
mind that doesn't want any sorrow or suf-
fering creates the most anxiety. 

"Sayadaw, How Do You Personally Handle Fear?" (3 of 3) 
For me, the key is that someone, anyone, can ac-
cept in their mind that "fear or anxiety is natural,
that it can happen, and it's happening now." If the
mind accepts that this is just nature at work,
this acceptance settles the mind so much. 

ADVICE FOR NURSES AND GROCERY STORE WORKERS

Advice for Nurses and Grocery Store Workers (1 of 4)
I always tell yogis that it's not only in times
of crisis, but at any time in life, that first we
always want to know the intention before any
action, before any speech. We want to know
why we are doing something, and we want
to know how we are going to do it. This
is a basic tenet of wise awareness. 

Advice for Nurses and Grocery Store Workers (2 of 4)
Plan ahead and set your mood for the day. Establish
positive intentions so that you carry out your actions
and speech in the best possible way. Approach each
day with the most wholesome mind possible. Then,
with your mind being wholesome, you will feel more
at ease and peaceful, and you will carry out your
actions in the most peaceful and wise way. 

Advice for Nurses and Grocery Store Workers (3 of 4)
Those on the front lines like nurses, doctors and gro-
cery store workers can try to do their work while con-
tinually wishing well for themselves, for everyone around 
them, and for all beings. If they can maintain a mind that
is consciously and continuously wishing everyone well as
they go about their difficult work throughout the day,
that would be an extremely healthy practice. 

Advice for Nurses and Grocery Store Workers (4 of 4)
If there is high anxiety or panic, it's harder for you
to deal with the world and with your mind, and you're
more likely to make mistakes. And you're also more like-
ly to spread the virus through unconscious and compul-
sive actions. That's a basic understanding and approach
to practice that is always important, but right now
is more crucially important than ever. 

DOES A CRISIS PRESENT A SPECIAL OPPORTUNITY FOR PRACTICE?

Does a Crisis Present a Special Opportunity for Practice? (1 of 3) 
At a time like this, everybody becomes more con-
scious of themselves. It doesn't matter if it's someone
who meditates and understands awareness and being
aware of the self or not. You don't have to have stud-
ied anicca, dukkha, anatta and all of that. Everybody
naturally becomes much more conscious of their feel-
ings and all their fears and thoughts at this time.

Does a Crisis Present a Special Opportunity for Practice? (2 of 3) 
When someone who becomes more conscious also thinks
in the right way, this heightened awareness will naturally
turn practice into a real learning journey. It becomes a prac-
tice of Dhamma. There will be a marked change in attitude
away from fear and towards acceptance, interest, and a de-
sire to learn and understand. Instead of resisting feelings in
the mind and body, these feelings will now be seen as na-
ture. A great release and relief comes from seeing and
understanding one's experience in this way.

Does a Crisis Present a Special Opportunity for Practice? (3 of 3) 
For those who meditate, this can be a time for
 greater clarity. It's like an alarm that's awaken-
ing us to the quality of dukkha that is inherent to
this life. Dukkha is always present but now the
alarm of the pandemic is waking us up very 
clearly to the fact that life has this nature.

"SAYADAW, HOW ARE YOU PRACTICING DURING THIS TIME?"

"Sayadaw, How Are You Practicing During This Time?" (1 of 5)
I am finding this period is a tremendous opportunity
to fine-tune my practice, not only when I am sitting but
throughout the day. There are no more interviews with 
yogis, and there are very few interactions or daily respon-
sibilities. So I can really focus much more within msyelf,
practicing detailed awareness. That's how I can help.
 
"Sayadaw, How Are You Practicing During This Time?" (2 of 5)
YOGI:
Have any special insights arisen?
SUT:
No deep or astounding insights, but just the other day,
while just simply noticing my breath, the mind suddenly
appreciated so deeply that I was still breathing. It recog-
nized that there are so many people who are having great
difficulty breathing today in the world, and I was very
grateful that I could still breathe and that I was aware. 

"Sayadaw, How Are You Practicing During This Time?" (3 of 5)
I noticed something while doing an experiment with
my mind, which is that when I changed my thoughts,
this changed how I felt. For example, if I thought, 
"This is a truly frightening situation right now, etc.," 
then the mind became full of fear. Terrified! But if I
then changed my thoughts to something like "After 
all the virus isn't here yet, and we are taking strong 
precautions, etc.," then the mind settled and felt at
ease. It was really interesting to see that the mind 
could take eitherposition. Depending on the thoughts,
my feelings changed, not because reality had changed
but because my thinking had. In this way I saw that
how I think becomes how I feel. 

"Sayadaw, How Are You Practicing During This Time?" (4 of 5)
You have to learn the right limit. You have to be
balanced, not so carefree that you are reckless, but
also not so afraid that you are paralyzed. To main-
tain that balance, be cautious as necessary, and
don't worry about what you cannot control. 

"Sayadaw, How Are You Practicing During This Time?" (5 of 5)
I've become much more conscious of how often I reach
reach up to touch my face for no reason. You have to be
really mindful to not touch your face—it's very difficult!
Yet when you notice this, you start to become aware of the
intention that is formed before you touch your face. Once
you start to become aware at this level—that is the level  
of intentions before an action takes place—then you can
choose to stop that action if you want. If you can notice
the intention to touch the face, that gives you the pow-
er to choose not to do so,  which at a time like
this can literally be life-saving.

“SAYADAW, HOW ARE YOU TAKING REFUGE IN SANGHA, NOW?"

"Sayadaw, How Are You Taking Refuge in Sangha, Now?"(1 of 2)
There are two views of sangha, the conventional
(samutti) sangha and the ultimate (paramattha) san-
gha. The conventional sangha is the people who prac-
tice, who maintain the Dhamma by writing books, or
who safeguard the books and the knowledge. The ulti-
mate sangha is the pure mind, the wholesome mind. 

"Sayadaw, How Are You Taking Refuge in Sangha, Now?"(1 of 2)
The ultimate sangha is the pure mind, the whole-
some mind. When I'm practicing, I bring my mind
to a wholesome state. At that time I am relying on
the mind that is sangha to me. The wholesome mind
is a sangha that I can depend on. The meditating
wholesome mind is the sangha that you can rely on.
That's the ultimate sangha. It's not people, it's a quality. 

THE UNWHOLESOME MIND MUST NEVER LEAD

YOGI:
Fear seems to increase the voltage of mindfulness.
For example, fearing that touching my face could give
me coronavirus seems to heighten my ability to be a-
ware of the intention to touch my face before I do so.
SUT:
We must be careful about letting fear become the moti-
vator of any thought or action. The unwholesome mind
should never lead. If fear arises, you can watch the fear.
But don't let it lead, because defilements always bring
in other defilements. For example, if you let fear be the
lead, it will quickly bring in other defilements such as
anger, worry, impatience, sadness or depression. 

BE WITH REALITY NOT YOUR THOUGHTS

Be With Reality Not Your Thoughts (1 of 4)
YOGI:
How can I practice with feelings of loneliness that
come from living alone during the lockdown?
SUT:
The problem again* is thinking. You are thinking "I'm so
lonely," "I'm all alone," "I feel like this" and "I feel like
that." It's all this thinking that's the problem. If you were
being mindful of your actions continuously throughout the
 day, you would be getting samadhi and be on a high. You
would be feeling happy and you would not be thinking. 
Thinking is what provides the word "loneliness." If you 
are aware, if you are with reality, there is no loneliness
because there is always two—there is awareness
and there is object. You are never alone. 
* Refers to this earlier question.


Be With Reality Not Your Thoughts (2 of 4)
YOGI:
I'm unemployed now and my prospects seem hope-
less. I have a family to support, children to educate,
and I can't sleep at night due to my fear. How can I
approach all of this with wisdom and equanimity?
SUT:
The problem, once again, stems from thinking. It
comes from rehashing the problem over and over again
in the mind. That's what causes the anxiety. Think of the
worst possible thing—that you have no money, you have
no food. What can you possibly do? Instead of worrying
 about it, know that at any given time the only thing you
can do is whatever is possible. You might ask somebody
for food. It's not like the world is without kind people. 

Be With Reality Not Your Thoughts (3 of 4)
Instead of dwelling on fear and worrying thoughts, the
most important thing to ask yourself is: "What can I do
 right now?" There is no point in thinking about certain
things. If the children can't go to school, there's no point
in thinking about that right now. What can you do now?
One thing you can do right now is to keep your mind in 
a happy state. Deal with what's happening on a case-by-
case basis. Keep your mind in the best possible state.

Be With Reality Not Your Thoughts (4 of 4)
Worrying is useless. It never solves a problem. Wor-
ry is always a state of mind that robs your creativity,
your resilience, and your ability to see things differ-
ently and more openly. So, just stop your worried 
thoughts. Stop those thoughts in their tracks
and put your mind on something else.
 
There is No Such Thing as "No Way"

There is no such thing as "no way." There are always
many ways. What worry does is to block off all the ways.
It says "Oh, this is not possible, that is not possible." Wor-
ry only thinks about what is not possible, and it only gives
you one possibility, which you do not want. It doesn't want
to accept anything else. It's a self-defeating state of mind,
so don't encourage it, and don't believe the thoughts
that come from the worried state of mind.

Mind Your Own Buseinss, Stay Within Yourself
Mind your own business and stay within your-
self. Everything will fall into place. After a while,
when awareness and samadhi get stronger, natu-
rally the mind will be more stable and feelings
of metta will spontaneously arise because
 the mind is steady and calm.

Immediately Clear Tension from the Mind
SUT:
At the very moment you notice tension you
should look at the tension within your mind
and immediately clear it before you do any-
thing else—before you speak, before 
you think, before you act.
YOGI:
How does one clear tension from the mind?
SUT:
By watching it continuously and not
thinking. It's Vipassana 101!

How Can I Deal With My Emotions Towards Donald Trump (1 of 2)
YOGI:
A yogi asks, “I get enraged listening to Donald Trump
for even a few moments. His incompetence, lies, and com-
plete lack of ethics is causing many people needlessly to
die. How can I deal with the rage I feel towards him?” 
SUT:
We know Donald Trump is not going to change.
We can’t change him, but we can change the quality
of our mind. When he comes on the TV or the Inter-
net or wherever, just start watching your mind. Attend
to your own mind, not to Trump. Get interested in
how the mind is reacting, not in what Trump
 is saying or in the person of Trump.  

How Can I Deal With My Emotions Towards Donald Trump (1 of 2)
We need to be very clear that it is not Trump
but our own judgments and thoughts of rage that 
are shattering our peace of mind. Rather than spend
our precious moments of life on Trump, change the
object of your awareness. Change it from thinking
about Mr. Trump, to observing what’s happening
in your mind, or watch your feelings so you
don’t get pulled into the thoughts.  

Noticing Details is the Territory of Wisdom (1 of 4)
YOGI:
Why should we try to maintain continous aware-
ness of such mundane activities as getting out of bed,
brushing our teeth, putting on socks, and so on?
SUT:
Noticing details is the territory of wisdom. That’s why
we should train in noticing details. Only when the mind
is trained to see things in detail, can it see the right causes
and effects, and the right sequences of things, such as what
thoughts and actions give rise to wholesome mind states. 
Only a mind trained in this way can clearly see the habit-
ual patterns of the mind and body, and in this way train
itself not to follow those patterns unconsciously, 
but rather to choose wisely. 

Noticing Details is the Territory of Wisdom (2 of 4)
The mind always plans ahead. You can notice this
when the mind is alert. No matter what you are do-
ing, even in simple activities, the mind is always plan-
ning and forming intentions. Just putting on a T-
shirt, intentions form to put this hand through
first, then the next hand, and so on. 

Noticing Details is the Territory of Wisdom (3 of 4)
When I started to notice that the mind always plans ahead,
I began to notice that when something was on my left, I had
the choice to reach out with my left hand to pick it up, instead
of using my right hand in the habitual way. In this way, I saw
very clearly that the mind is always planning in a way that is
purely habitual, and not necessarily always in a way that is
most skillful or beneficial at that time. However, when I can
see the mind’s intentions in this way, then I can consciously
choose whether to act or not to act in a given situation. I can
choose to do what is skillful and leads to ease. In that way,
I avoid acting out of pure habit that always does the
same thing, even when it causes suffering.

Noticing Details is the Territory of Wisdom (4 of 4)
Choice is also a territory of wisdom. When we are not con-
scious, all of our intentions, thoughts, speech and actions are
governed by the defilements of greed, hatred and delusion. It’s
mostly delusion because everything is on automatic. Delusion
is boss. When we train our mind to notice what we are doing
first, and what we are doing next, we are training our minds
to see in detail. We are giving the mind consciousness, and
consciousness has a choice. When there's a choice,
the mind is no longer on automatic. 

The Question is Always "How Do I Practice Now?"
YOGI:
Some experts say that about 70 percent of us
will eventually get COVID-19. How should we 
practice if we get sick or if we are dying?
SUT:
It's never a question of how to practice “if this happens or
that happens.” It's always, "How do I practice now?" That's
how you always practice. When I was diagnosed with cancer
in 2018, I didn't practice any differently than before. What-
ever comes, I'm practicing. Things are fine, I'm practicing.
Things are not fine, I’m practicing, always in the
same way. The practice never changes. 

Notice What is Present Within You Now
YOGI:
My son died recently after two and a half years with 
cancer. He was full of courage and the capacity to know 
what to do in times of crisis. I feel my son is now support-
ing the transformation of our world. Are beings like my
son helping humanity from an unseen world?
SUT:
You don't need to believe that unseen beings are influ-
encing you. When your son was alive, he showed you a
very good example of a wholesome mind, and that is still
very much present within you, right now. Notice that! It's
here to be seen now. This is where the lesson is. It’s the  
example that we can see. It's the qualities of the minds
that are visibly helping us right now—positive
and wholesome minds.

The Story of an Old Lady in Italy
There was a story recently of an old lady in Italy,
she was 86, and she said, "Don't put me on a ven-
tilator. I've lived a beautiful life. I'm satisfied with 
 it and I want other people to have a chance to have 
 a beautiful life.” This goes back to what I often 
say, that if you know how to have the right atti-
tude, and you aren't expecting a result, then
you are present in the right way.

Learn to Be Interested in Difficult Situations 
Learn to be interested in difficult situ-
ations. By being present with them in
a gentle manner, you may suddenly 
understand what caused them. 

The Fires of Defilements Are Burning (1 of 3)
You need to become skillful at meditating with your
eyes open if you want to take this meditation into your
daily life. Many defilements arise in relation to eye sense
objects, every time you look without awareness+wisdom. 
The fires of defilements* are burning. You need to learn
how to practice while looking. You need to learn 
how to look with awareness. 
* Craving, aversion, delusion

The Fires of Defilements Are Burning (2 of 3)
When we don't notice the state of mind, a big
fire can grow and consume all our energy. My
teacher used to say the fire on your stove won't
 do anything to you, it's the fires of craving,
aversion and delusion that will get you.

The Fires of Defilements Are Burning (1 of 3)
The Buddha said, “Don’t give defilements a chance
to arise.” When the fire is small, you can just throw
some water on it. But what happens if it has taken
half your house? The water is gone, your energy is
gone, and so is half the house! That’s why I wouldn’t
give greed, hatred and delusion a chance to come
out. Understanding—wisdom—won’t give
them even a chance to arise. 

Prime Meditation Time
Whenever the mind complains,  
it is prime meditation time. 

Observe Whatever Happens in a Relaxed Way
Meditating is acknowledging and observing
whatever happens—whether pleasant or un-
pleasant—in a relaxed way. 

Adjust the Quality of Your Observation
What you are always trying to ad-
just is the quality of observation.  

If You Lose the Desire to Meditate
If you lose the desire to meditate or feel you
do not know how to meditate, do not panic. Do
not try to make yourself meditate. Just remind
yourself to relax. The desire to meditate will nat-
urally come back after a while. Trying hard
will just make things worse.

Learn How to Be Comfortable First
If you can't observe, don't force
yourself to do it. Learn how to re-
lax, how to be comfortable first.

It Doesn’t Matter if Thinking Doesn’t Stop
It does not matter whether thinking stops
or not. It is more important that you under-
stand whether your thoughts are skillful,  
unskillful, appropriate, inappropriate,
necessary or unnecessary.

How to Deepen in Relaxation
If you are continuously aware
of your state of relaxation you will
become even more relaxed.

The Best Way to Watch the Mind (1 of 5)
YOGI:
What is the best way to watch the
 activities of the mind?
SUT:
Don't focus on any objects! Only if you don't focus
can you notice the mind. When you wear glasses but
are not looking at anything, you will easily notice that
the glasses are there. However, when you are looking
at something, you will not notice the glasses. The na-
ture of the mind is similar. It either focuses "out-
wards"or—when it is not focusing—it very
naturally retreats "inwards." 

The Best Way to Watch the Mind (2 of 5)
As long as you are interested in
the process of watching, the mind will
automatically investigate the relation-
ship between cause and effect. 

The Best Way to Watch the Mind (3 of 5)
Clearly understanding the difference between the
observing and the observed, between mind and ob-
ject, is a kind of insight. You can ask yourself, "Which
is the object, which is the mind?" But then you need to
let the mind do its own work. Don't expect answers!
If there are expectations or any other kind
of craving, the mind gets confused.

The Best Way to Watch the Mind (4 of 5)
For many yogis, not recognizing that
some form of expectation has crept into
the observing is their main problem. So al-
ways check the attitude before you do
something. Don't expect results!  

The Best Way to Watch the Mind (5 of 5)
When the mind has no desire at
all, everything is very clear.  

Observe the Natural World for Inspiration
The natural and animal world, if you
take the time to observe closely, is a rich
source of inspiration and insight.

“My Mind Lacks Interest, What Should I Do?”
YOGI:
You encourage us to ask questions in order
to enliven the practice and stir up interest. It
does not seem to work for me. The mind does
not seem interested. What can I do?
SUT:
Ask the mind why it is not interested! [Laughter]

Always Check the Quality of Your Mind
If the quality of your mind is really 
important to you, you will always pay
attention to it and take care of it. You
will always check the state of your
mind, in every situation. 

When The Mind Sees Clearly, It Lets Go
The moment we get a real answer to a
question asked in meditation—when the
mind really sees something—it lets go.

Craving and Aversion Makes the Mind Tired
Craving, aversion and delusion make
the mind tired. That's why we should
not let the mind be  idle. That's why
I am telling you to practice con-
tinuously all day. 

How to Cultivate a Wholesome Mind (1 of 9)
The whole point of meditation practice is to
grow wholesome states of mind. We must not
forget that the very qualities that are working
to do meditation are skillful, wholesome quali-
ties of the mind.* So, at the very least, these
qualities are being cultivated. 
* The five spiritual faculties of confidence, energy,
awareness, stability of mind, wisdom

How to Cultivate a Wholesome Mind (2 of 9)
The practice is to understand what a whole-
some mind is and what an unwholesome mind
is, to really know for yourself. Whose mind is
the wholesome mind? Whose mind is the  
unwholesome mind? It is your mind? 

How to Cultivate a Wholesome Mind (3 of 9)
Having the right thought about an experience
is a wholesome mind; having the wrong thought
about an experience is an unwholesome mind. 

How to Cultivate a Wholesome Mind (4 of 9)
Why does a wholesome mind arise? Why does
an unwholesome mind arise? What is this whole-
some or unwholesome mind? Why does a whole-
some mind increase, why does an unwholesome
mind grow? Why does a wholesome mind de-
crease or fade away, why does an unwhole-
some mind fade away? This is
your field of research. 

How to Cultivate a Wholesome Mind (5 of 9)
If we continuously cultivate a wholesome
quality of mind, that wholesome quality will
become stronger, and it will come more natu-
rally to the mind. It will become a habit of
the mind, and it can become a power of the
mind. That's what I call momentum. 

How to Cultivate a Wholesome Mind (6 of 9)
When you are in a positive frame of mind, it
is important to recognize it. Recognition tends
to strengthen wholesome states of mind. 

How to Cultivate a Wholesome Mind (7 of 9)
There are many different levels of unwholesome-
ness. In the beginning we need to look at the gross
manifestations; we need to discriminate between
what is wrong and what is right. But if you then 
take a closer look and trace an unwholesome im-
pulse back to where it started, you will see that
it comes from one of the subtle unwholesome
habits that you have developed. 

How to Cultivate a Wholesome Mind (8 of 9)
Yogis tend to close their eyes when they want
to meditate. Many yogis who have been practic-
ing for some time may not yet be adept in medi-
tating while looking, seeing, and talking, as they
haven't had much practice in these areas. Keep-
ing your eyes closed or open is not what is im-
portant. What is key is whether the mind is
wholesome or unwholesome. 

How to Cultivate a Wholesome Mind (9 of 9)
Once the mind is moving in a whole-
some direction, it will keep going and
things will unfold naturally.

If You Think You Can Take It Easy
If you think you can take it 
easy, you will suffer.

A few weeks ago Sayadaw did a 90-minute Zoom
Q&A with yogis from the Hong Kong Insight Meditation
Society. The questions ranged from how to distinguish
between goal-setting and greed; how to understand
feelings of gladness in meditation; and where to put
one's attention when a mosquito bites. We'll practice
with Sayadaw's advice on these and many more
questions over the next month. To read the whole
interview, click here.  

How Can I Be More Aware?
 YOGI: 
I've been trying to be mindful and aware in day-
to-day life. But sometimes I put in too much effort
and I start thinking a lot. How can I be more
aware and free of the thinking mind?
SAYADAW:  
It’s possible with practice. All you need to do is be
aware.  Notice when it feels like there is too much
effort, and also notice when there is not enough
effort. Just in the noticing of it, eventually the
mind will figure out how to adjust.

Adjusting Energy to Be More Aware
It's very normal in the beginning, when we don't
have enough practice, that we have to make an ef-
fort to be aware. When we have to make the effort
to be aware, it's always too much sometimes, and
too little sometimes. At this early stage, finding
the right energy level doesn’t feel natural and
intuitive. But as soon as you develop some
momentum, that will come.

Shift Your Attitude a Little Bit (1 of 2)
YOGI: 
I often just endure meditation until the end. However,
if I focus my concentration in my forehead, I feel very
strong stability and get a pleasant sensation in my head.
Is it wrong for me to enjoy pleasant sensation, and  
to want to keep meditating for that reason?
SAYADAW: 
You need to adjust your attitude towards practice a little
bit.  When you are practicing and the focus is on having a
pleasant experience when you sit, then the mind is trying too
hard, and it’s going to make you tired. To adjust your motiva-
tion, change what you consciously tell yourself before or dur-
ing meditation. Tell yourself that the purpose of meditation is
to know what is happening as it is. If what is happening is
that you are enjoying a pleasant experience, then you will
recognize and acknowledge that you are enjoying the
experience. Recognize that, rather than just con-
tinuing to focus on a concentration object.

Shift Your Attitude a Little Bit (2 of 2)
Stay with what is happening, as it is happening. When
you shift perspective just that little bit, by making your
motivation that you are there to learn about what's hap-
pening as it is, you will also recognize that you were 
 using too much effort. Remember, meditation is not 
about trying to get something, such as pleasant 
experiences while you sit.

Craving, Aversion and the Middle Way (1 of 6)
YOGI:
If you have a sensory pleasure, you tend
to crave it. But if you try to avoid it, that’s
aversion. How do you resolve this?  
SAYADAW: 
In the beginning, we do have to deal with what feels like
the duality of craving and aversion. But when there is cra-
ving, we don't need to push away craving; and when there
is aversion, we don't need to push away aversion. The Mid-
dle Way is to understand the extremes of craving and aver-
sion.  To come to that understanding, you have to pay atten-
to what's happening in the present moment. If there is crav-
ing, you recognize that craving is happening. Then you re-
cognize everything that you can about craving. What 
does craving feel like? What does craving do?
What are the results of craving?

Craving, Aversion and the Middle Way (2 of 6)
Deal with aversion as you do with craving. Recog-
nize that aversion is happening, and observe every-
thing you can about it. What does aversion feel like?
What does it do? What are its results? When we ob-
serve either craving or aversion in the right way,
we are observing how it feels. Observing in this
way, you will find that the feelings will slowly
 decrease as we observe them.

Craving, Aversion and the Middle Way (3 of 6)
If we notice that while we are observing
craving or aversion, that those feelings are
increasing, then we are watching them in the
wrong way. Something in our motivation to ob-
serve, or in the way that we are observing, is
off. This is wrong view, wrong attitude. 

Craving, Aversion and the Middle Way (4 of 6)
Right view, right attitude, is that before or while we
observe, we inject into the mind the understanding that
“this is nature.” We tell ourselves, “This is the nature of a-
version. We are trying to observe, and recognize, and learn
about aversion.” Or we say about craving: “This is the na-
 ture of craving that we are trying to observe, and recognize,
 and learn about." If  we bring this mindset to observing, 
then we will be more objective, and it will allow the mind
to learn something about craving and aversion. 

Craving, Aversion and the Middle Way (5 of 6)
When we are able to observe craving and aver-
sion correctly, they will slowly decrease as you are
observing. They may decrease to the point that the
mind comes back to neutral. When we can watch to
the point that a defilement is neutralized in this way,
that's the point where the mind now has the op-
portunity to realize, to understand.

Craving, Aversion and the Middle Way (6 of 6)
We learn bit by bit, and eventually this
brings us to the Middle Way, where we can
observe aversion without aversion, and we
can observe craving without craving and/-
or aversion. Right there, you have the 
resolution of the apparent duality  
 of craving and aversion.

Keep an Eye on Greed (1 of 6)
YOGI:
For me, goal-setting is a positive trait but
I realize it can be greed, too. So then I try to
stop myself and it becomes a mental battle
which is exhausting. How can I improve? 
SAYADAW:
The effort to reach a goal is a positive quality.
The moment that you recognize greed, that’s still
fine. It's when you think that you shouldn't
have greed that you have gone wrong. 

Keep an Eye on Greed (2 of 6)
Meditation is not about trying not to have some-
thing, or trying to get rid of what's happening. It's
about recognizing what's happening. So, once you
recognize greed, your work is to observe it, not to
judge yourself for having it, or trying to push it a-
way. If you can, take a little time out to watch it.

Keep an Eye on Greed (3 of 6)
While you are doing your work, or what-
ever you are doing in daily life, become a-
ware of what behaviors you are exhibiting 
and how greed may be the motivator, and
 how it’s manifesting. Whenever you have
time you can take stock and observe
the greed in this way.

Keep an Eye on Greed (4 of 6)
Keep an eye on greed and meditate
on it, watch it. Watch the feelings and
so on until they become less. And
then, let that teach you.
 
Keep an Eye on Greed (5 of 6)
Don't fight with greed. Don't say it should
or shouldn’t be this way.  The right attitude
is to focus on the presence of awareness. You 
could say something like: “Never mind if it is
still happening, at least I see it now. I'm not
being blindly led by greed. I might not be
able yet to get a handle on it completely,
but I can learn something from it." 

Keep an Eye on Greed (6 of 6)
Don’t think of greed as “bad.” Think of greed
as dhamma because greed is a dhamma, it’s just
nature. Just as the wholesome is dhamma, the un-
wholesome is also dhamma. The mind is just
the mind. It's not mine, and it’s not “good”
or “bad.” It's just the mind.

Mosquitoes and Skillfully Watching Aversion
YOGI: 
A few years back, at a meditation retreat,
we were at a campsite with lots of mosqui-
toes. I found that if I meditated on the feel-
ing of itchiness, the feeling increased.   
How should one observe aversion? 

What To Do If Aversion Gets Stronger
SAYADAW: 
When I say to observe unpleasant feelings, I am not
talking about observing the itchiness. I am talking about
the aversion to the feeling of itchiness. It is a feeling in 
 the mind, of not wanting to experience or to watch the
itchiness. That feeling inside is a feeling of pushing a-
 way, of not wanting. That is the feeling to observe,
not the physical sensations of itchiness. 

Use a Neutral Object to Settle the Mind (1 of 2)
If we are torn between the itch of a mosquite bite, and
our resistance to the itch, then we can get more and more
worked up, and in this way just increase our aversion. If
that’s happening, it would be skillful to keep awareness
on a neutral object until the mind returns to a neutral 
state. Eventually, we want to make the mind calm and 
 stable, so that it can clearly observe the mind
that feels craving or resistance. 

Use a Neutral Object to Settle the Mind (2 of 2)
Using neutral objects* is a mind training. It trains the
 mind to pay attention in a neutral way. After we have
observed a neutral object for a while, and we feel mo-
tivated to learn more, then we can start bringing 
awareness to feelings of craving and aversion. 
* About neutral objects, Sayadaw says: "It could be be the breath, or
the sensation of the whole body, or the sensation of one finger touching
another. It could be a memory that brings peace or joy. It could be a 
different object each time. Use whatever makes you feel grounded
and brings you to the present moment as fast as possible.”

To Recognize the Unwholesome is Wholesome
Be sure to recognize that when you
recognize something unwholesome, the
 very recognition that there is something
unwholesome, is itself wholesome.

Be Awake to Every Experience (1 of 3)
If you are really paying attention and in-
terested in your experience, then sit if you
want, stand if you want, walk if you want,
change posture if you want. Whatever your
 experience, learn from it. Having greed? Just
be awake to that experience. Ask yourself,
“What’s happening now?” Then,
observe and learn.

Be Awake to Every Experience (2 of 3)
I often get questions from yogis like, "Sayadaw, 
I was observing such and such, should I have con-
tinued sitting or should I have gotten up?" When I 
get that question I always say, “Why are you asking 
me whether you should sit or stand or walk? It's your
own mind. You need to learn how to learn from
your own mind and experience. Do some-
 thing, and then learn from it." 

Be Awake to Every Experience (3 of 3)
YOGI:
When I'm not formally sitting, I try to listen to pod-
casts or read books. Is there a recommended amount  
of time to devote to this? What are the guidelines? 
SAYADAW:
When we do an accounting at the end of the day, did
 we have more hours of wholesome or more hours of un-
wholesome mental qualities? I'm talking about the bal-
ance between the wholesome and the unwholesome in
our lives. When we are gathering information, such as
by listening to podcasts or reading a Dhamma book or
something inspirational, all of these are moments of 
 wholesome mind—but it is all just information. Too
much theory can be too heavy for the mind. We 
need to balance information with practice.  

Recognize the Wholesome Mind (1 of 5)
YOGI:
When I'm not formally sitting, I try to listen to pod-
casts or read books. Is there a recommended amount  
of time to devote to this? What are the guidelines? 

Recognize the Wholesome Mind (2 of 5)
SAYADAW:
When we do an accounting at the end of the day, did
 we have more hours of wholesome or more hours of un-
wholesome mental qualities? I'm talking about the bal-
ance between the wholesome and the unwholesome in
our lives. When we are gathering information, such as
by listening to podcasts or reading a Dhamma book or
something inspirational, all of these are moments of 
 wholesome mind—but it is all just information. Too
much theory can be too heavy for the mind. We 
need to balance information with practice.  

Recognize the Wholesome Mind (3 of 5)
Moments when we are being honest, that's sila, vir-
tuous, and so, wholesome. When we talk about sama-
dhi, it's not just while we are in sitting meditation, it's
also whenever you have a sense of being grounded and
present, not scattered or restless. That's samadhi, and
that's wholesome. And then, wisdom, panna. When
you find you are acting out of clarity and the result
is wholesome, when you are awake to your expe-
rience, that's panna—wisdom. It’s wholesome. 

Recognize the Wholesome Mind (4 of 5)
Recognizing all the different applications and aspects of
wholesome mind [via sila, samadhi and panna] helps us to
 recognize the many, many different ways in which we actu-
 ally practice wholesome mind. The practice of generosity is
 a good example. We can practice generosity in so many dif-
ferent ways, material or spiritual, and in small ways such as
when we keep quiet so that somebody else can have time 
and space. We should always recognize whatever is
wholesome, large or small. Don't discount it. 

Recognize the Wholesome Mind (5 of 5)
Every time we recognize something, it's wholesome.
Then, if we recognize what's wholesome, we have dou-
ble-wholesome. There's the wholesome that we do, and
 the awareness that is wholesome. If something is unwhole-
some, and we are at least able to recognize that it is un-
wholesome, then we have at least one count of whole-
some, because we have recognized it. So, never
a loss in recognizing. It’s always good. 

One Day Wisdom May Pull Ahead
Initially our practice is always mindful-
ness first, followed by effort and samadhi,
with wisdom trailing quite far behind. As
we keep plodding along, wisdom slowly 
catches up and hopefully one day is
strong enough to pull ahead.

Keep Alive the Delight
It is important to keep alive the delight
we get from uncovering our inherent wis-
dom, our delight in the Dhamma. Noth-
ing comes close to the satisfaction
we can gain from this.

Let the Mind Do Its Own Work
When I say "Do the work," what I
really mean is simply step back and
allow the mind to do its own work,
which is meditate. This is what the
mind does. This is its nature.

Do You Need to Be Single to Be Enlightened
One yogi asked whether it was only possi-
ble to become enlightened if one was single. 
No! Anyone can become enlightened. Your
partner could be the condition that
propels you to awakening.

Dogs Barking and Gongs Ringing
One yogi asked whether it was only possi-
ble to become enlightened if one was single. 
No! Anyone can become enlightened. Your
partner could be the condition that
propels you to awakening.

For Times When It’s All Fog
At times when the mind seems to be up against a
wall and it's all fog, there is a lot of delusion and
you can't see through anything. That's when you
need to bring out a little bit of curiosity. What is
happening here? What am I not seeing? Bring
out these qualities of wisdom to help the
mindfulness of the present moment.

All Experience Supports Practice
For a vipassana yogi, no experience and
no object ever hinders the practice. There is no
experience in the world that disturbs you—your
concentration or your awareness. All experience
supports the practice because it's something you
can be aware of and therefore you can de-
velop stability of mind and wisdom.

The Mind Wants to Get Sucked In
YOGI:
The world "out there" is so different
from a retreat situation and I always very
quickly get pulled into things.
SUT:
But why do you allow yourself to get pull-
ed in? Nobody is really pulling us in. This
mind wants to get sucked in.

How Not to Make a Decision
Never make a decision because
you like or dislike something.

The Good Qualities Will Automatically Come
My teacher always said to me that all the
problems in the world originate from the
trio of craving, aversion and delusion. Keep
an eye on them. Watching these bad quali-
ties is important because if you can keep
them at at bay, the good qualities will
automatically come in.

At Home, Practice Gets Real
A retreat is not the only place for us to train
our minds. It's when we train at home that the
results and the benefits become much more real.
When we have real situations and real unwhole-
some reactions and volitions to work with, it
takes a real practice to deal with it.

We Must Find a Still Point
The answers to our problems can be
found in our own minds. We must find
a still point that is not dependent on
anything for our happiness.




                          BEING AWARE OF BEING AWARE

              Mindfulness meditation can be compared to watch-
                      ing a movie. You sit back, relax, and watch.

                             If you are aware of your aware-
                                  ness, you are meditating.

THREE STEPS
Step #1: Relax!
Step #2: Let Go of Objects
Step #3: Stay With Awareness

THREE WAYS
1—"Just Light Awarenes"
2—Birds-Eye View
3—See Before You Look

How does a person learn a knack, especially the liberatig knack of meditation? As an innate natural process which just switches on, meditation like any knack is a mystery to the thinking mind. One particular way of describing the knack of meditation—as "being aware of being aware"—especially tangles the mind in doubt. The phrase looks redundant, or perhaps like doubletalk. Anyway, where is the object—like the breath or the body—that we depend on so much in meditation?  Over the next five weeks, we'll explore five practices suggested by Sayadaw that can solve this riddle by relaxing us directly into the experience: Just Light Awareness, a Bird's Eye View, Right Effort, Relaxation, and Seeing vs Looking. Give them each a try and, without wanting or expecting anything, sit back and simply notice if the knack—like riding a bike or falling in love—just starts to happen.

STEP #1: RELAX!

As we begin the practice reminders for "Being Aware of
Being Aware," I'll write a brief introduction (like this one) to each
weekly series. The first practice theme is "Relaxation." This is the first
instruction Sayadaw gives to yogis on retreat: "Relax and be aware."
But the thinking mind knows hardly a thing about relaxation, and even
panics at the thought! That's why we need some time first to understand,
and then to practice, real relaxation, in a Dhamma way. So let's take our
our time, over 21 days, to practice relaxing in three ways that Sayadaw
recommends: First, releasing expectations and hopes of control; second,
letting go of mental grasping to objects; and third, to relax from look-
ing in a focused way, to just knowing that "seeing is happening." This
last one is like standing at the Grand Canyon. When you are there
are you going to focus your attention on something specific? Or
will you just relax and let it all in? Relaxing is like that moment
 at the Grand Canyon when, instead of trying to look at
anything in detail, we quite naturally open and  
let everything flow in.

1
SAYADAW:
Put your hands together. Can you feel the sensations? Do you recognize that
you know the sensations?
YOGI: Yes.
SAYADAW:
That's awareness of awareness. Don’t try hard to look for awareness; relax and see that it is already there.  

2
The meditating mind is relaxed. We never need to focus too much nor try too hard. Every day we wake up, we open our eyes, and seeing  begins to happen. But how often do we notice this? When we do, that is awareness. It is the
realization of our present moment  experience. That's all.

3
YOGI:
What exactly does it mean to be relaxed?
SAYADAW:
Feeling relaxed is really about being free of expectation and anxiety. You can only be totally relaxed when the mind is free of craving or aversion. Wanting to be relaxed or trying to become relaxed will only make you even more tense.

4
Don't try hard to look for awareness; relax and see that it is already there.

5
It is important that you regularly check whether you are relaxed or tense. If you don’t, you will not be aware whether you are relaxed or tense. When you find yourself tense, watch the tension. If you are continuously aware of
your state of relaxation, you will become even more relaxed.

6
The more you try to see something, the less clearly you can see it. Only when you are relaxed can you see things as they are. Those who don't try to look for anything, see more.

7
The balance you have to find is the balance between relaxation and interest. Interest is using wisdom; there is a wisdom quality to interest. People usually try to find the balance between effort and relaxation by using more or less effort. But if the mind is interested in knowing something, effort is already present.

STEP #2: LET GO OF OBJECTS

Hi Everybody, Following the Buddha, Sayadaw urges us to notice that
our experience of life is known in two basic modes—as "objects that are
known" such as sights, sounds, tastes, touch, smells and thoughts; and as
"that which knows," or "awareness" (among many other names). Accord-
ingly, the path of liberation is taught as steps by which we may gradually 
loosen our habit of focusing and grasping at one after another object, and 
instead to relax into a more panoramic knowing of multitudes of objects
constantly arising and passing away. Over the next seven days, we'll look
 specifically at different ways Sayadaw describes this critical step in prac-
tice, leading away from focusing on objects, towards a transformational
shift into abiding as what Sayadaw sometimes calls "awareness of
awareness," "natural awareness," "the knowing mind," "know-
ing," and sometimes, simply and incredibly enough,
as "reality." 

1
There is this big Buddha on a mountainside in Hong Kong, where the Buddha sits in a posture where one of his hands is raised up as if to say "Stop!" When I looked at the Buddha, to me he was saying, "Don't get involved in objects." The Buddha taught that in the whole of cyclic existence we have been follow-
ing objects. "Stop Now!”

2
When you are watching an object, you should check the awareness again and again. Doing so allows you to become aware of the awareness of
the object.  Learn to observe the watching mind.

3
Once you know there is awareness of the breath, notice the awareness more than the breath. Let go of the object and stay with the awareness. Awareness will always know the object. When you know the awareness and not just the object, this awareness knows many things, and you will know what the awareness knows. Once we let go of the one  object that we know, awareness opens up and it shows you what else it already knows.

4
You need to recognize that you are aware. Don't observe the objects; just keep checking whether awareness is present. As your awareness becomes stronger, it will automatically be able to see more objects. It is like a good satellite dish. The better the dish and the receiver, the more channels you can receive.

5
You need to take care of awareness, not objects. If you are aware, some object is already there. You are cultivating awareness continuously. You don't do anything with the object. Stay with the awareness. It is more important that you take care of your awareness, checking and continuing like this, moment to moment. So simple!

6
YOGI:
I can be aware of the knower, or of the object being known; but for me there is a battle going on between the two. Which one  to know? The knower or the known?
SUT:
Take the knower if you can know it. Because the known, the objects, come with the knower. If you know the knower you already know the objects. If you choose the object you may not know the knower; but if you know the knower then you cannot help but know the object.

7
At a subtle level, reality can only be understood, it cannot be seen. It will
be understood and known to be so; but it's not like you are looking at it, as we
experience all other objects. It's an understanding of the reality of that experience.

STEP #3: STAY WITH AWARENESS

Hi Everyone, one question yogis often ask about loosening the
grip on objects and relaxing back into awareness, is "How can I
 let go of objects when the whole world is made of objects? Isn't that
like sitting in a cave and shutting out the world?" In answer, Sayadaw
invites us, in so many different ways, to notice that objects of course con-
tinue to exist in awareness—they are just known in a completely different 
way. This new way of understanding objects is as they truly are, and not as
they appear to be to the deluded mind. Known as they are, objects never
again act as obstacles, triggers, or causes for grasping and suffering. In-
stead, the knowing of the true nature of objects nourishes and supports
ever-expanding awareness, wisdom, equanimity, and love. This week,
we'll look at common questions and doubts that arise about relax-
ing into awareness, hopefully then dissolving each doubt,
 in turn, into wisdom and love. 

1
YOGI:
When I am seeing or feeling things, I have a sense of something that is receiving all of this. Is there somewhere to look? Is  there a "place" of awareness?
SAYADAW:
It is already seen. You don't need to do anything. If you try to do something deliberately, the sense of "receiving" will disappear.

2
YOGI:
The mind gets so tired from not being able to watch things, because they disappear so fast. Then a lot of thinking comes to the mind.
SAYADAW:
Don't stay with the object; it doesn't matter  what happens to it. Stay with the awareness. Go back to the awareness; know the awareness. When you are thinking, go back to the awareness and stay with it, and then understanding will come.

3
YOGI:
I sometimes feel that I am just sitting and the mind seems to be blank or empty.
SAYADAW:
This feeling of emptiness can come up when there there are very subtle objects only. But if you are awake and alert, and not sleepy, you can still be aware of the sense of awareness at such times. You know that awareness is working, and the awareness will be very clear. Just stay with that.

4
When you are not experienced, you tend to go to objects. When you do that—when you try to be aware of as much as you can—it will feel like you are all over the place. Just then, stay with whatever you are feeling. You will notice that once you get the feeling of being stable and collected, the mind will start to expand, and you will be able to notice other experiences without even trying. It is almost like the objects come to you. Yogis who understand how their minds work can just be in this receptive state of awareness, and be content with whatever the mind knows.

5
YOGI:
Can you explain the difference between what is usually called personal effort, and what you call "Dhamma doing its job?"
SAYADAW:
I'll give you a simple example. Let's assume you are doing awareness of breathing and the mind’s attention strays elsewhere. Will you bring aware-
ness to the breath, or will you just let it go with the flow? Bringing it to the breath is personal effort; letting it go with the flow is Dhamma at work.

6
I would like yogis to get to the point where they realize that without focusing or paying attention, the nature of knowing is happening. I would like yogis, especially people who have been practicing for years, to just recognize that this is going on. They are too busy thinking they are practicing. But after many years of meditating, their practice must have gained momentum and they need to step back in order to see that this is happening. They need to switch from doing to recognizing.

7
YOGI:
I occasionally experience a state of clear, pure awareness. When that happens, objects are in the background. The observing mind becomes a bit
confused whether to pay attention to this clarity, to just rest in it, or to pay attention to objects.
SAYADAW:
Keep recognizing the observing mind and understand that everything else is there with it.
YOGI:
It seems there is nothing happening but pure experience.
SAYADAW:
That's it, just know that. 


HOW TO BE AWARE OF AWARENESS: THREE WAYS

#1—"JUST LIGHT AWARENESS"

Hi Everybody, To be aware is the most natural thing in the world. But
the mind resists because awareness is relaxing, and the mind likes to
stay busy. It loves entanglement with pleasure in sights, sounds, cross-
words, pizza and Netflix. To stave off awareness and stay with its plea-
sures, the mind contrives endless reasons why continuous awareness is
impossible, or is only for monks, or is dangerous, or has no practical val-
ue, and on and on. Given this habit of the mind, we need ways to bypass
its traps and proceed directly from awareness entangled with objects, to
awareness peacefully knowing itself. Sayadaw offers many ways to ac-
tivate this quick liberating shift. Over the next three weeks we'll prac-
tice with three of these ways—"Just Light Awareness," "A Bird's Eye
View," and "Seeing vs Looking." Try them and see if what nat-
urally happens brings you peace and insight, not in con-
cepts but in your experience. 

1
When investigating the mind, it is only important to recognize when there is identification with an object and when there is not. The mind becomes tense and tired when it observes objects with too much energy. When you are aware of your awareness, the mind is not focusing on objects; it is just lightly touching them. 

2
The main problem meditators have with practicing light or gentle awareness is they have no patience; they just don't trust it. They then go back to putting in a lot of effort, but that doesn't last long. They find they can’t function properly, and start doubting how they are going to live their lives if they have to be aware with that much effort. But with gentle awareness, you can continue to function. You can do all the thing that need to be done with just a light recognition at the back of the mind all of the time. 

3
When awareness becomes strong enough, it seems to back away and then to see itself. It's very natural. But if you think, "Oh, this is good," then you get excited and there is craving, which disturbs the mind. It's all natural cause and effect. When there is  enough stability again, awareness will naturally back away, and be aware of itself. 

4
With gentle awareness, although not continuous in the beginning, it soon gains momentum to become natural and continuous. It really feels like you're aware while doing everything; that you are actually living in this awareness. That is when I understood the true nature of vipassana meditation and started to believe it possible to become enlightened in daily life. 

5
YOGI:
How do I keep up mindfulness in a job that demands that I'm fast and efficient, on deadline?
SAYADAW:
While you are working, just try to be aware as much as you can. Try to be aware of how you  feel, and what kind of mind states you experience. But don't try to focus; do it loosely, lightly. If you make too much of an effort to practice, you won’t be able to do your job properly. If you focus too much on the job, you won't be able to be mindful. You  need to find the right balance.

6
The reason we practice light awareness is so we can do it all day long, every moment.  If we expend a lot of energy trying to be mindful, we will quickly run out of steam. So we need to know how to maintain our energy, using only what is necessary. 

7
You do not need to know every detail of your experience. Just be aware and know what you are aware of. Be natural and simple. There is no need to slow down unnaturally. When you are truly aware, you are  not focusing, yet you are aware of the objects. Practicing in this way, the mind will stay fresh.

#2—TAKE A BIRD’S-EYE VIEW

Hi Everyone, one way Sayadaw suggests for shifting from focus-
ing on objects to relaxing in awareness, is to adopt a "bird's-eye view."
He calls this a "stepping back" to adopt an "expansive view." From it we
can see everything arising in awareness in a given moment such as sen-
sations, perceptions, emotions, moods and thoughts. We adopt the expan-
sive view quite naturally at times, such as when looking over a vast space,
like the ocean, where it's impossible to focus attention on a particular
spot. It's a naturally calm, spacious and wise perspective and we
can see our life that way at any moment we choose. 
1
We have a strange misconception that we need to keep the mind on one object for it to be calm, stable, and still. That's not really true. If we are
doing it right, it should get to the point where, when awareness is expanded, we know both the main object, and other objects. We feel clear, as if we have a birds-eye view.

2
Only the kind of wisdom that has an expansive, aerial, bird's-eye-view of both mind and objects happening together, and their processes, is able to
understand cause-and-effect relationships. Wisdom further builds up and strengthens with each new understanding that completes the picture.
 
3
The stand of wisdom is always a distant stance. It's either watching from the side, or the back, or from an overview. It's always a broader perspective, it's never involved. Wisdom doesn't step in; it steps away.

4
Initially, you won't be aware of many things at once because awareness is not expanded, it hasn't been built up. You haven't developed the habit of being constantly aware. But as awareness develops and becomes sharper, you might notice that awareness seems to expand and to receive a lot more, much more easily. You naturally become conscious of many things at once.

5
When I went to Hong Kong, a lot of the yogis do tai chi in the morning, and I would practice with them. I loved it! Every moment there are so many things to be aware of at the same time. You can’t focus. That's perfect for vipassana. You move the hands and the legs and you know them both at the same time—that's awareness is doing its work. You're aware, and you can't focus too much, so you relax. 
 
6
Once I was talking to my teacher and I was very involved while talking to him.  At one point he suddenly said, "So-and-so is coming." And I was shocked. How did he know? Then I heard the sound of a car running outside, and I realized my teacher had already heard the car. It struck me then that he had a bird's-eye view of everything going on. He would never get so involved in something to the exclusion of everything else. He knew everything that was going on in his environment.

7
YOGI:
Is there a risk that we will lose human spontaneity when we are being aware by stepping back all the time? 
SUT:
When you become skillful, you become more spontaneous. Maybe we misunderstand "stepping back.” It doesn't mean "distancing from;" it means not being attached with defilement. When there is wisdom, wholeseome states are able to arise with great energy. So, all wholesome states will be more present. If you love, you will really love, not with a grasping love or a controlling love, but with a real giving love.  

#3—SEE BEFORE YOU LOOK

Hi Everyone, a powerful way to "be aware of being aware," is to no-
tice how looking and seeing are different. When we look, we focus, and
then we usually grasp at an object; while seeing is the more relaxed, "bird's
eye view" we are familiar with now. Reality and concept come into play in a
big way with this practice, challenging many yogis. Do you see how a beau-
tiful sunrise, a Bach cantata, a peach pie and a person are all merely con-
cepts? And for that very reason, that we are likely to grasp at them? In the
days ahead, Sayadaw will explain this riddle, and solve it by showing
how to bring awareness and wisdom into the natural processes
of seeing and looking.

1
We tend not to understand what seeing is. The instant tendency of the mind is to think of what is being seen—"I see a picture of the Buddha," "I see the floor." But seeing, that's a different thing. In general,  like when you are walking, you're not necessarily looking at anything. But, seeing is happening. You can choose to be conscious of it.

2
Try practicing sitting meditation with your eyes open. Seeing can be one of the objects of meditation, it's a very obvious object. Seeing is happening. Can you choose not to see when your eyes are open? The recognition that seeing is happening might come again and again; that's all you need to do.

3
We all know how to be aware of hearing, right? Does that seem easier? Why have we never noticed seeing? If we are not proficient at being aware of all our sense doors then we can't really say that we are completely proficient at meditation.

4
Seeing and thinking are very similar in nature. When we think, we get involved in our thoughts very easily. We identify with them and with our thinking. It's the same with seeing. When we see, when we have our eyes open, immediately our attention is with the concepts outside. It is the mind's habit to take those as objects and to be “out there," rather than to be aware of the seeing.

5
In the practice of being aware of thinking, you make yourself conscious that you are thinking. You remind yourself, "thinking is happening, thinking is happening," again and again, until you can view thinking objectively, and not identify with the thinker. You can apply the same pattern to seeing, reminding yourself, "seeing is happening, seeing is happening.” In this way you are able to step away a little bit and stop identifying with the see-er.

6
Our minds are used to focusing. We are very skillful at it because we do it all the time. The problem is that we don't recognize that we are focusing. We are trying to meditate but we don't really understand what meditation is.

7
Instead of trying to understand how the mind is working, how the mind is paying attention, we go out to objects. We look at the objects and think this is meditation. The mind is expert at taking concepts as objects, so it focuses on them, and we forget what we are supposed to take as meditation objects. So, don't look at anything. Be aware of seeing, and be aware of your awareness.

Do Not Practice Too Seriously
Do not practice too seriously,
but peacefully and respectfully.

Keep Delight Alive
It is important to keep alive the delight we
get from uncovering our inherent wisdom, our
delight in the dhamma. Nothing comes close
to the satisfaction we can gain from this.

Watch the Feeling Not the Thought
If you feel something unpleasant, like annoy-
ance, look at the feeling of annoyance, not at the
 thought that is causing the annoyance. Start notic-
ing how it feels: "This is annoyance, this is how it
feels." Stay with it to discover how the feeling
changes or what happens to annoyance
 if you keep watching it.

Everything You Need is Surrounding You
Everything you need for understanding to
arise is surrounding you in this moment. It
is all on your doorstep: family, friends, work
colleagues, and any other relationships you
may have can all be powerful catalysts
to your work of revealing wisdom.

Don’t Try to Avoid Thoughts
Don’t try to avoid thoughts by
keeping your awareness on the body 
only, or you will miss the nature 
of how the mind works.

“Solve Your Problem Right There” by Ajahn Chah
Hi Everybody, I've sometimes shared teachings here by Sayadaw's
teacher, Shwe Oo Min, to help illuminate Sayadaw's approach to med-
itation. Recenttly a dhamma talk by Ajahn Chah, the Thai Forest Tradition teacher, also helped me to understand Sayadaw's approach in a strikingly fresh way. So I thought I'd share Ajahn Chah's perspective here, in case others felt the same. So for the next five days, this experiment with The Daily Tejaniya, bringing in another teacher's insights and
views. Let me know what you think.  Doug

“Solve Your Problem Right There” (1 of 5 by Ajahn Chah)
Some people find it hard to enter samadhi.
There is samadhi, but it's not strong or firm.
However, one can attain peace through the use
of wisdom, through contemplating and seeing
the truth of things, and solving problems
that way. This is using wisdom rather 
than the power of samadhi.
— Ajahn Chah, from "On Meditation"

“Solve Your Problem Right There” (2 of 5 by Ajahn Chah)
To attain calm in practice, it's not necessary to be
sitting in meditation. Just ask yourself, "Eh, what is
this?", and solve your problem right there! A person
with wisdom is like this. Perhaps they can't attain high 
 levels of samadhi, but there must be some, just enough
 to cultivate wisdom. Our practice can be like this, that
we depend more on wisdom to solve problems.
When we see the truth, peace arises.
— Ajahn Chah, from "On Meditation"

“Solve Your Problem Right There” (3 of 5 by Ajahn Chah)
Some people have insight and are strong in 
wisdom but do not have much samadhi. When
they sit in meditation they aren't very peaceful.
They tend to think a lot, contemplating this and
that. Eventually they contemplate happiness
and suffering and see the truth of them.
— Ajahn Chah, from "On Meditation"

“Solve Your Problem Right There” (4 of 5 by Ajahn Chah)
Some people incline more towards wisdom than
samadhi. Whether standing, sitting, walking or ly-
ing down, enlightenment of the Dhamma can take
place. Through seeing, through relinquishing, they
attain peace. They attain peace through knowing
 the truth, through going beyond doubt, be-
cause they have seen it for themselves.
— Ajahn Chah, from "On Meditation"

“Solve Your Problem Right There” (5 of 5 by Ajahn Chah)
Calm and insight are two sides to prac-
tice. They go together. We can't do away
with either of them. Either way we end up
at the same place. Whichever approach we
choose, we must do away with wrong think-
ing, leaving only right view. We must get 
rid of confusion, leaving only peace.
— Ajahn Chah, from "On Meditation"

Turn Your Attention Towards Any Resistance
As soon as you recognize men-
tal resistance or discomfort, turn
your attention to that feeling.

Patiently Watch Impatience
Patiently watch impatience.

Calmness is Not So Important
The experience of calmness is not
so important. It is more important to
know and understand why calm-
ness does or does not arise.

Wisdom Never Believes
Wisdom never believes; wis-
dom always investigates.

We Must Practice in Real Situations
If we want to have real understanding,
we must practice in real situations.

We Need to Learn Our Lessons
We need to learn our lessons. There is no
shortcut. If we don’t learn our lessons when
 they present themselves, they will come up 
again and again until we give them our
attention, and learn from them.

Having Assumptions is Delusion at Work
Having assumptions is delusion at work.

This is Your Field of Research
Why does a wholesome mind arise? Why
does an unwholesome mind arise? What is
this wholesome or unwholesome mind? Why 
does does a wholesome mind decrease or fade
away? Why does an unwholesome mind fade
away? This is your field of research.

Are You Tense or Relaxed?
Check yourself often: are you tense or relax-
ed? Check the mind and the body. Any tension
in the mind or body indicates you are likely
wanting something; disliking something and
wanting it to go away; or feeling con-
fused about something.

How to Stay Relaxed
If you are continuously aware of
of your state of relaxation, you will 
become even more relaxed.

Actively Remember Good Mind States
When you experience good mind states, ac-
tively remember them. Remind yourself that
you are experiencing a good mind state, that
good mind states are possible, and this is how
a good mind state feels. In this way you re-
inforce the understanding of the good
mind states you experience.

Quiet and Unquiet Mind Are Equal
A quiet mind is something we can be aware
of; it is an object. An unquiet mind is also an
object. So from the meditation point of  
view, as objects, they are equal.

Don’t Try to Avoid Objects or Experiences
Don't try to avoid objects or experi-
ences; try to avoid getting entangled 
in greed, hatred and delusion.

Anything Can Be the Experience
Wisdom is freedom. Anything can
come, and anything can be the ex-
perience. Whatever it is, is fine. 

Understand the Nature of Greed, Hatred and Delusion
If you understand the nature of greed, ha-
tred and delusion, they will dissolve.

When a Strong Emotion Has Subsided
When a strong emotion has subsided you will
be able to look at the feelings, the thoughts, and
the body sensations. The better you understand 
how all these interrelate, the more skillfully  
and effectively you will be able to han-
dle any kind of emotion.

Greed, Hatred and Delusion Make the Mind Tired
Greed, hatred and delusion make the
mind tired. That's why we should not
let the mind be idle. That's why I tell 
you to practice continuously all day.
 
Come Alive!
When he gave us the Satipatthana 
Sutta, the Buddha intended for lay
people to use it during their every-
day activities. He wanted us to
come alive and to practice to 
find enlightenment.

Yogis Usually Try to Control
Usually meditators are not that
interested in learning the truth of
body and mind. They are trying to
 control the body and the mind.

Grow the Wholesome
If we are always cultivating mind-
fulness, then the wholesome will grow.
If the wholesome grows, then the un-
wholesome cannot but grow less.

Watch the Feeling Not the Thought
If you feel something unpleasant, like annoyance,
look at the feeling of annoyance, not at the thought
that is causing the annoyance. Start noticing how it
feels: "This is annoyance, this is how it feels." Stay
with it to discover how the feeling changes, or what
happens to annoyance if you keep watching it.

Observe Yourself When You are Speaking
We tend to pay a lot of attention to the per-
son we are speaking to, instead of to ourselves
while we are speaking. If you put too much atten-
tion on the other person, then there is not enough
attention left for yourself. We need to build this
skill of how to speak while knowing that we  
are speaking, and how we are speaking.

One Day Wisdom Will Pull Ahead
Initially our practice is always mindful-
ness first,  followed by effort and samadhi,
with wisdom trailing quite far behind. As
we keep plodding along, wisdom slowly 
catches up, and hopefully one day is
strong enough to pull ahead.

Don’t Just Sit There, Learn
You need to learn from what you are doing,
not just sit there and expect results.

Put Some Zeal Into It!
Please put some vigor, commitment
and zeal into awareness of daily ac- 
tivities. Detail and continuity!

Instead of Dwelling on Worry, Do This
Instead of dwelling on fear and worrying
thoughts, the most important thing to ask your-
self is: "What can I do right now?" There is no
point in thinking about certain things. What can
 you do now? One thing you can practice right now
is keeping your mind in a happy state. Deal with 
what's happening on a case-by-case basis. Keep 
your mind in the best possible state.

Notice Being Eager for Results
Notice every time the mind is eager for
results and remind yourself of the right at-
titude. You need to practice patience. Only 
when the mind is simple, can wisdom devel-
op. A mind which thinks, expects, and
plans, blocks off wisdom.

You Are Doing Fine, If
As long as you find joy and interest in
the practice, you are doing fine.

Remind Yourself, “This is Nature”
Every time you are aware of some-
thing, remind yourself, "This is nature." 
Let's say you are walking and you are a-
ware of sights, sounds and thoughts. Then 
remind yourself, "Seeing is nature. Hear-
ing is nature. Thinking is nature."

The Dhamma Takes You By The Hand 
We can take heart in the fact that
after all of the effort we put in, at some
point it becomes easier. The Dhamma
sort of  comes in, takes you by the
hand and shows you the way.

When to Make the Best Decisions
You are able to make the right
decisions when there is no greed
or aversion in the mind.

Do Not Reject What is Happening
Do not try to create anything, such as a
positive mind state, because trying to create
something is greed. Do not reject what is hap-
pening, such as a negative mind state, because
rejecting what is happening is aversion. Not
knowing whether something is happening
or is not happening is delusion.

Meditation is Over, Now Let’s Party!
If wisdom is lacking, delusion will be
right there to say, "We've finished
meditating. Now let's party!" 

Don’t Make It Personal
Learn to watch greed, anger and delusion as
 greed, anger and delusion, and not as "I am
greedy," "I am angry," "I am deluded.”

Observing Alone is Not Enough
Observing alone is not enough; know what
attitude you are observing with.

Emotions Are Never Yours
When you investigate emotions it is im-
portant that you remind yourself that they
are natural phenomena. They are not your
emotions; everybody experiences them.

Observe From Different Perspectives
Observing from different angles and
perspectives is wisdom at work.

Meditation is Watching Patiently
Meditating is watching and waiting
patiently with awareness and under-
standing. Meditation is not trying to 
experience something you have
read or heard about.

When Things Are Going Well, Take Note
When you are in a positive frame of
mind, it is important to recognize it.
Recognition tends to strengthen
wholesome states of mind.

Let Any Experience Arise
Let any experience arise. Greed, hatred and
delusion are objects like any other. Because we
 are getting to know them, there is no need to fear
them. Just know they are there. They are tools
for you to further develop wisdom.
 
To Deal With Pain Skillfully, Try This
To deal with pain skillfully, try this:
From the moment you start feeling
pain, no matter how weak it is,
check your mind and body for
tension, and relax. 

Just Be the Supervisor
Don't try to be aware. Instead, just be
the supervisor, checking often to see
whether awareness is doing its job. 

Don’t Leave the Mind Undirected
The mind needs to be directed. Once
you have set a direction for the mind,
it will continue in that direction. This
is a natural quality of the mind. If 
you leave the mind undirected,
there will be chaos.

De-Energize Greed, Hatred and Delusion
 When you put energy into the
awareness, you take energy  
out of greed, hatred and delusion

Don’t Worry About Every Detail
When you are eating, experience the
sensations, the smells, the tastes, the
mental states, what you like and dis-
like. Also notice bodily movements. 
Don't worry about observing ev-
ery detail, just remain aware
 of your experience.

Don’t Think You Can Take It Easy
If you think you can take
it easy, you will suffer. 

Without Desire, Everything is Clear
When the mind has no desire at
all, everything is very clear. 

The Joy of Understanding
When the mind feels joy in understanding,  
it will be motivated to look deeper.

The World is a Creation of Mind
The world is a creation of mind.
So there is no need to look outside.
Everything is happening right  
here in our own minds.

See That Every Moment is Fresh
When you see that every moment is new, every
moment is fresh, every moment is changing—this
is reality. It is nature. When you think, "Oh, no, this
is happening again," that's a concept. It gives rise to
craving, aversion and delusion. "Oh no, not again!"
is not reality. When we see that each moment is
new we get really interested because we've
never seen this before. This is real.

How to Really and Truly Change
I did a lot of retreats trying to develop good qual-
ities. But I didn't really change; I didn't become a
 a better person. That's because I neglected to look at
the bad qualities. The quality of my mind only start-
ed to improve when I began watching the bad quali-
ties. Watching them really consistently and contin-
uously enabled me to understand their nature.

Whenever You Are Upset, Look Within
Whenever you are upset, look within.
There is nothing and nobody out there
you can blame for your state of mind. 

“I Like Chocolate, What’s Bad About That?
YOGI:
I like chocolate, what's bad about that?
SAYADAW:
It's not about eating or not eating certain kinds
of food. It's about watching your mind. You can
learn to eat without greed. You can change your
attitude so that you no longer eat something be-
cause you like it but because it is food.

Only Understanding Brings Real Happiness
Only when there is true understanding,
will there be real happiness. Not the kind of
happiness people want to indulge in, but a
happiness that arises because you are at
peace with the way things are.  

Why People Say Meditation is Difficult
Many yogis tell me that medi-
tation is difficult. What they are
actually saying is that they can-
not get what they want.

Think of Experience as Nature
How do we view our experiences in
the right way? Think of our experiences
as nature. Nature is not personal. Nature is
just a process of cause and effect. Nature is
not out to get us. Anything we experience  
is natural. It is just happening.

Awareness is the Home of the Mind
Awareness is the home of the mind
so we must stay at home.

Reside in Awareness and See What Comes Along
Reside in awareness and see what
comes along. Be with your experience
and allow things to turn out with-
out trying to control.

What I See, I Cannot Be
There is a saying that sums up the
awareness of objects very well: 
"What I see, I cannot be.”

When Observing the Mind, Notice Only One Thing
In meditation, when investigating the 
mind, it is only important to recognize
when there is identification with an
object and when there is not.

Meditator vs Non-Meditator
When a car passes by, what differen-
tiates the meditator from the non-medita-
tor? The meditator knows both that the car
passed by and knows the experience of seeing,
feeling, hearing, and interpreting the experi-
ence, thoughts, or thinking mind, and so forth
(some or all, as the case may be). The non-
meditator just knows a car passing by.

Don’t Be Too Concerned If You Lose Awareness
Don't be too concerned if you lose
awareness. If the intention to be aware
is present, then that is enough. The mind
will always return to awareness, thus
establishing momentum.

Reside in the Ebb and Flow of Nature
The awareness we are seeking is un-
prompted. We are not digging for it; 
we are simply residing in the ebb
and flow of nature itself.

Take Care of What Wisdom You Have
If greed, hatred and delusion get so
much as a toe in the door, they can
leave you penniless. So please—take
care of what wisdom you have
and nurture it.

Don’t Try to Concentrate or Penetrate
Don't try to "focus," "concentrate," or
"penetrate." Instead, "observe," "watch,"
"be aware," "pay attention.”

We Must Come Into Intimate Contact With Life
First, we must ask ourselves: what
is our relationship to reality? What is
our understanding of life? We must
look at life as it is, and come into
intimate contact with life.

Wanting a Result is Greed
Wanting to understand is wisdom;
wanting a result is greed.

There Aren’t Many Problems Per Se
As wisdom gains traction and greed,
hatred and delusion thin out, you'll see
there aren't many problems per se.

The Work of Wisdom
The work of awareness is just to know. The
work of wisdom is to differentiate between
what is skillful, and what is unskillful. 

Paying the Price for Nibbana
here is no reason why you should stumble
into nibbana. You have to pay the price. Only
when the conditions are fulfilled, will the effect
come about. Be patient and work steadily.

Big Understandings Have a Life of Their Own
Big understandings have a life of their own.

Work With the Awareness That Is
If we can get in touch with the nat-
ural flow of awareness, working with
the awareness that is, we can be mind-
ful in an easy and natural way.

Let Wisdom Make the Decision
Make it a habit to watch out for any
emotional disturbances. When you can
keep your mind clear of them, when there
is no eagerness to get things done, wisdom
can come in and make the decision.

With Joy and Interest You Are Doing Fine
As long as you find joy  
and interest in the practice,
you are doing fine.

What Do You Do, Complain or Meditate?
YOGI:
I am finding the heat unbearable these days.
SAYADAW:
So what do you do? Complain or meditate?

When Resistance Arises, Feel It Directly
When a sense of resistance arises in
the mind, learn to feel it directly.

Be Yourself! Don’t Pretend!
Be yourself! Don’t pretend!