One of the main purposes of listening to the Dhamma is to get a sense of possibilities. We read the life of the Buddha to get a sense of what a human being can do, but all too often his story seems to be off there in never-never land, something someone far away in a far distant time was able to do. But to what extent is it relevant to us? To what extent can we make it relevant to what we’re doing?…

I have written this book, The Divine Mantra, as a means of drawing to purity those who practice the Dhamma, because the chant given here brings benefits to those who memorize and recite it, inasmuch as it deals directly with matters that exist in each of us. Normally, once we are born, we all dwell in the six properties. These properties are brought together by our own actions, both good and evil.…

Generosity is the primary foundation of Buddhist practice. Outwardly people give things, they make offerings, but this act is ultimately based on the giving up of the self, about letting go of self- identity. It starts off practically, as making gestures by giving things we would normally think belong to us: my food, my possessions or my money. However, behind this is the attitude of giving up our…

One of the ways that the Buddha spoke about stream entry—the irreversible breakthrough to realization of the Dhamma—was as a “change of lineage.” The phrase relates to the idea that “I am a personality; this is me, this is mine, this is what I am.” This belief is called sakkayaditthi, or “personality view.” And as long as “I am the body,” then of course Pat Horner and Tom Horner are my parents. Bu…

Becoming whole and staying connected is a matter of relating to our head, body and heart in a balanced and peaceful way. ‘Things are like this now.’ Even when we feel sick or bad or confused, if we relate to that experience for what it is, as a condition and not as something that we are – isn’t that a way to be at peace; a way that has clarity and freedom? On the other hand, even when things aren’…

As samanas we seek to imbue our actions with a reverence for life, a spirit of kindheartedness, benevolence and altruism. And we learn to make that reverence for life unqualified. The sanctity of life, and the potential of all beings for awakening forms the basis for the 227 precepts of the Buddhist monastic code. When Ajahn Chah asked Ajahn Mun about the discipline and voiced his fears that there…

Generosity is the easiest and happiest way to enter the experience of mutuality. It defies the logic of greed by accessing the happiness of the heart when it is bringing forth rather than holding on. Morality is the principle of acknowledging that others count as much as I do. It grants respect for self and others, and the qualities of a mind that has no deceit, vindictiveness or remorse show us t…

Acceptance also brings the quality of equanimity, a non- reactive clarity that allows one to stay centered. Equanimity is not indifference. It is the ability to return to a place of stillness, to be non-reactive and to weigh things carefully. This is an important quality especially when considering social action or social responsibility. Without equanimity, we can get drawn into our own reactivene…

The attachment to an ideal can be so intense that people are willing to kill or die for it. This kind of feeling is valued because it gives meaning and purpose to our lives and relieves for a while the drag of petty concerns. But it also robs us of discernment and we need to refine this type of love carefully with wisdom to avoid becoming a victim or a pawn of skilful manipulators. In a conflict,…

Many believe that thinking or speaking about death will make us depressed or afraid, keeping us from really living. But often it is the fear of death itself that is making us depressed and afraid, keeping us from really living. Once the truth of death is embraced and digested, those difficult emotions will dissolve by themselves. Just as we don’t like to think about our own death, it’s also distre…