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and kept on meditating. The ‘workshop group’ sat down in earnest for meditation in order to try and save the country. For a reason known only to the Great Abbot and his meditators, the bomber and the bombs never arrived in Bangkok. The Allies had for some reason changed their minds. It had taken seven days of perpetual meditation behind locked doors to influence that decision for the sake of their fellow men. After the Second World War had come to an end there was no real threat to national security any more, but Khun Yay didn’t reduce the effort she made in her meditation. She was to continue with her meditation research. She remained unexcelled in her precise inner knowledge of phenomena, wholesome [kusala], unwholesome [akusala] and neutral [abyakata]. She learned about the battle since ancient times between the wholesome and the unwholesome – and how these affected lives even down to the present day. Seeing these things, she honed her mind to a more and more perfect standstill to do battle with the Mara, knowing that the defilements in the mind all originated from the work of the Mara. She thought of nothing else but how to forge ahead in meditation to the point the Uitmost Dhamma could be attained. Often in the company of her nearest disciples, Khun Yay would tell them, “It is not for me to enter Nirvana yet. I have to finish off the Mārās first.” The Great Abbot of Wat Paknam said that the origin of all the suffering of living beings is the Mārā. The obstacles we habitually come up against, every time we attempt to perform an act of virtue, come 1. tee sut haeng thamm: a point where Mara has been defeated, eradicating all suffering in the universe at its roots.