Every Day is Dharma Day – The Six Recollections

 

This talk was given at Cambridge Buddhist Centre, Dharma Day, July 2016

It was a few sentences that are repeated like a refrain in the Mahanama Sutta that caught my attention and led me to want to explore it further. It says: "Mahanama, you should develop this recollection (of the Buddha) while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.” (Anguttara Nikaya, 11.13) 

This Sutta is basically about six different reflections or recollections which the Buddha is recommending and which he seems to think it is possible to bear in mind whatever you’re doing or whatever the circumstances. Many of us do not have time to do a lot of meditation or Puja or put aside time for quiet reflection. Perhaps this is a practice for those who are time-poor.

The basic practice is to bring to mind six different things one at a time and just let your mind dwell on them. They are called the six Anussatis. Sati means mindfulness or awareness and anussati is constant mindfulness. The six anussatis or six recollections are:

Recollecting the Buddha

Recollecting the Dharma

Recollecting the Sangha

Recollecting your own generosity

Recollecting your own virtues or your integrity

Recollecting the gods. This last one will need a bit of explanation .

I’ll just go through these six and give some pointers as to how we might do this practice. It doesn’t have to be done as a sitting meditation, as the Buddha indicates in the Sutta. I think the best way to do it in daily life would be to devote a certain period of time to each one; a day, a week, a month, a year!!

What does it mean to recollect the Buddha. Traditionally this is about bringing to mind the qualities of the Buddha as repeated often in the scriptures and recited in the chanting of the Tiratana Vandana. The Tiratana Vandana starts with same line as the Refuges and Precepts: “Namo tassa bhagavato arahato sammāsaṁbuddhassa.” As with the Refuges, the very first words, ‘namo tassa’, mean ‘respectful salutations to him’. Bhagavato implies someone who stands out from everyone else, someone who has the highest spiritual qualities, someone awe inspiring, someone sublime, someone auspicious. The Buddha is also ‘arahato’ meaning 'worthy or noble' and ‘sammāsaṁbuddhassa’ meaning 'really and truly awake'.

The next verse then emphasises the truth of what has been said: ‘Such indeed is he’ (‘Iti’pi so’). He really is like this. He truly is awake, while we are still asleep and dreaming. Because he is not compulsively chasing pleasures as in a dream and running away from fears as in a dream, he is free, while we are imprisoned by the delusional reality we experience. He is ‘equipped with knowledge (‘vijjā’) and practice (‘carana’). In other words his Insight is not merely an intellectual understanding. He is not someone who speaks well, but whose live is ruled by the same conventional worldly concerns as everybody else. He has attained to real happiness (‘sugato’), because he is living in reality, not in delusion. And he is the ‘Knower of the Worlds’ (‘loka-vidū’) – his vision is beyond anything we can conceive, beyond anything we can imagine . For all these reasons he is ‘the Unsurpassed Guide of those to be tamed’ (‘anuttaro purisa-damma sāratī’).

The Pāli word ‘purisa-damma’, which is translated as ‘men to be tamed’, means, acccording to Bhante Sangharakshita, something more like, ‘those who wish to be more controlled’, or perhaps even ‘people of the Dharma.’ We count ourselves as people who wish to be more controlled, and less given over to greed hatred and delusion; so the Buddha is the teacher we need to follow. He is ‘Unsurpassed’ or foremost, (‘anuttaro’), far above any other teacher, and therefore far more important to us than any currently fashionable writer or thinker

This is the traditional way of recollecting the Buddha, but we don’t need to stop there we can be creative with the practice. We could for instance recollect some of our favourite stories from the live of the Buddha: Kisa Gotami, Meghiya, the three friends in the forest; Aniruddha,Kimbala and Nandiya and so on. We could reflect on the life of the Buddha and the legacy he has left. We could read books like Gautama Buddha by Vishavapani or Life of the Buddha by Nanamoli. We could reflect on the archetypal Buddhas of later Buddhism: Akshobya, Amitabha, Ratnasambhava, Amoghasiddhi and Vairocana. We could ask ourselves how we relate to the Buddha or what image comes to mind when we think of the Buddha. Is it a seated figure in meditation or someone walking the dusty roads of Northern India or someone teaching the Dharma to a gathering of people. We could allow this image to develop in our minds and become more vivid. Chanting a mantra is another way to recollect the Buddha. For myself, I love to read the stories in the Pali Canon of the Buddha’s interactions with all sorts of different people. In these stories I can often get a glimpse of the Buddha’s humanity and his great wisdom and compassion.

Then there is recollection of the Dharma. Again the traditional form is as it appears in the Tiratana Vandana. The second part of the Tiratana Vandana starts with a hymn in praise of the Dharma, Dhamma’ in Pāli, in which we call to mind the positive qualities of the teaching, and our gratitude, respect and reverence for it. The teaching is described as ‘bhagavatā Dhammo’, the Dharma of a Buddha. This is no ordinary teaching, on a par with the other systems of thought.

In Bhante Sangharakshita’s words “The Dhamma is an expression in words… of the ultimate reality of things. The Dhamma as the Buddha's teaching … is His communication of, His experience of, the ultimate reality of things. [It] is the Dhamma which has issued from the mind, or the spiritual realization, of a Buddha, a perfectly enlightened one, and not something which has been fabricated intellectually, or put together in an eclectic manner from sources.” (Salutation to the Three Jewels,1978,p.43)

This is a teaching that comes from a higher dimension of being. It is a teaching worthy of reverence, to which we can honourably bow our heads. This Dharma is also ‘well communicated’, (‘svākkhāto’) and put into a form that we can understand, using not only rational discourse, but also parables, metaphors, and poetic imagery. The teaching is also ‘immediately apparent’ (‘sandiṭṭhiko’). It has an observable effect, which we do not need to wait for the next life to experience. If we practice the metta bhavana, for example, we will notice an effect on our emotions and our relationships with others. If we go on retreat, our mental states will be altered. This is a matter of experience, not speculation. We could call to mind at this point the ways in which the Dharma has affected us, stimulating our faith that it will have ever greater effects in the future.

The Dharma is ‘perrenial’ (‘akāliko’), which means timeless, free from time, or outside of time. At one level this may point to the fact that the Dharma is like a message from a higher dimension of reality, a dimension that is outside of time. At a more down-to earth level it means that the essence of the Dharma is true in any historical period and in any culture, even though it may be in conflict with the values and worldviews that happen to be fashionable in any particular time or place.

The Dharma is also ‘of the nature of a personal invitation’ (‘ehipassiko’). The Pāli ‘ehi’ literally means ‘come’, and ‘passiko’ means ‘see’. It is the ‘come-and-see Dharma’. Nobody is forcing us to practice it. We are invited to try it out, to see if it works. We keep practising because we know from experience that it does us good. We have benefited from it in the past, and we expect to benefit in the future. Then the Dharma is ‘progressive’ (‘opanayiko’). Opanayiko means leading forward or leading onward. The Dharma leads us forward step by step and stage by stage, opening our eyes gradually, as our whole inner being develops. It is a path of organic growth that is progressive and evolutionary, so it does not ask us to take on anything we are not ready for, and there are always practices we can do that suit our present condition.

Finally the Dharma is ‘to be understood individually by the wise’ (‘paccataṁ veditabbo viññūhi'ti’). ‘Paccataṁ’ means ‘personally’; ‘veditabbo’ means ‘to be known’; ‘viññūhi'ti’ means ‘by those who are wise’, or ‘by those who understand.’ The Dharma is not a dogma we must accept on blind faith. We need to explore it, to understand it for ourselves, and to make it our own.

Those are the qualities of the Dharma that are brought to mind in the traditional practice of Dhammanusati, Recollection of the Dharma. We could also think about what first attracted us to the Dharma for instance and why and what part that plays in our practice now. We could bring to mind symbols of the Dharma like the Dharmachakra, the wheel of the Dharma or images like the Path, the rain of the Dharma or the lotus or fire. The important thing is to make a connection with what inspires you and allow yourself to be uplifted and let yourself experience reverence or gratitude or whatever emerges.

We, in the Triratna Community, can also recollect the Dharma as elucidated by Bhante Sangharakshita. Perhaps you have favourite teachings; mind reactive and creative, the five stages of spiritual life, building the Buddhaland, the group,the individual and the spiritual community, the higher evolution,the new society.

Then comes the third reflection, recollection of the Sangha. This is the third verse of the Tiratana Vandana. As with the Buddha and Dharma, the third part of the Tiratana Vandana opens with a number of phrases in praise of the third Jewel, the Sangha. The Sangha is referred to as ‘Bhagavato sāvakasaṅgho’, the spiritual community of those who are disciples of, those who are open to, the Buddha and his teaching.

This Sangha is ‘happily proceeding’ (‘supaṭipanno’). The members of this community proceed well and happily, treading a positive path, moving forward on a path of practice, and they are doing this happily. They are also ‘uprightly proceeding’ (‘ujupatipanno’). ‘Uju’ means ‘straight’, so this could be taken to mean that the members of the Sangha are on the direct, straight path to spiritual progress; but the word ‘uprightly’ used in the translation seems to carry a strong hint of ethical uprightness, also implying that the Sangha proceeds ethically, with integrity and honesty, and with the upright dignity that an ethical life confers.

The Sangha are also ‘methodically proceeding’ (‘ñāyapaṭipanno’). They practice systematically, according to a definite method, where each stage builds on what went before. The final way in which the Sangha is said to be ‘proceeding’ is 'harmoniously proceeding', (‘sāmicipaṭipano’) proceeding together, proceeding in harmony. We do not just practice the Dharma for our own spiritual progress, we practice to create a harmonious community, and this is essential to our development as individuals. Harmony among its members would be an important part of any adequate definition of the Sangha. This fellowship of the Buddhas disciples is worthy of worship (‘āhuneyyo’), worthy of hospitality (‘pāhuneyyo’), worthy of offerings (‘dakkhineyo’), and worthy of salutation(‘añjalikaraniyo’).

And the reason that these people are worthy of this level of respect is that they are ‘an incomparable source of goodness to the world’ (‘anuttaraṁ puññakhettam lokassā’ti’).

At this point we could call to mind all the great figures of the Buddhist tradition, as well as all the unknown people who have made their own contribution, and we could include any present-day members of the Sangha we have a particular respect for. We could connect with our sense of gratitude for the great gift these people have given us. We could, perhaps, imagine ourselves bowing to them respectfully, with folded hands because people who transmit the Dharma to future generations are indeed an ‘incomparable source of goodness to the world.’ We could reflect on the importance of Sangha, we could reflect on the truth of interdependence and we could reflect on Sangha as a practice that we do. I like to bring to mind any large gatherings of the Sangha I have experienced, such as Festival Days, Order Conventions, or any event where we come together to practice and to chat and enjoy each others company.

Then we come to reflection on our own generosity. This is what the Mahanama Sutta says: "Furthermore, there is the case where you recollect your own generosity: 'It is a gain, a great gain for me, that — among people overcome with the stain of possessiveness — I live at home, my awareness cleansed of the stain of possessiveness, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms.' At any time when a disciple of the noble ones is recollecting generosity, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on generosity. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.”

You can bring to mind acts of generosity and you can reflect on how to be less possessive, how to be as the sutta says “cleansed of the stain of possessiveness”. You can bring to mind ways in which you are already open-handed, already non-attached, not possessive. You can bring to mind what it feels like to be generous, the feelings of joy or expansiveness. And of course you can go deeper into reflecting what it means be responsive to requests, “delighting in the distribution of alms”, as the Sutta says. You can reflect on what it means to be generous, why it’s important and how you do it.

You can reflect on how the practice of generosity can help to loosen any tightness around money or material things and move us out of a poverty mentality into a sense of abundance, a sense of freedom. This feeling of freedom is the beginnings of a more complete sense of non-attachment and that sense of non-attachment is the precursor to a letting go of any sense of a fixed and separate self. When we begin to go beyond our attachment to a fixed a separate self, then we are partaking of the wisdom of the Buddha and our sense of abundance and generosity expands continuously.

Then there is the fifth recollection, recollection of your virtues. This is what the Sutta says: "Furthermore, there is the case where you recollect your own virtues: '[They are] unbroken, flawless, unblemished, liberating, praised by the wise, untarnished, conducive to concentration.' At any time when a disciple of the noble ones is recollecting virtue, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on virtue. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.”

The reason for recollecting your own integrity, your own virtues, is that while you are doing that your mind is free from greed, aversion and delusion. You could do this practice by bringing the positive precepts to mind and reflecting on how you practice non-violence, contentment, honesty and mindfulness. You could reflect on how your ethical life has changed and improved over time. You could bring to mind your good qualities. This is very like the first stage of the Metta Bhavana.

For some reason many people are wary of rejoicing in their own worth and even find it difficult to accept genuine praise or rejoicings from others. This may be due to a fear of being thought arrogant or it may be due to low self-esteem or it may be a fear of the responsibility that comes with strength and awareness. Whatever the reason, it is important to be able to have a realistic appraisal of yourself, not rejecting your weaknesses or your strengths. It can really hold us back if we are attached to view of ourselves as worthless or incapable; incapable of understanding or practising or contributing.

The final recollection is the recollection of the gods. The gods here symbolise any higher states of consciousness, higher than greed, aversion and delusion. This recollection is also specifically about faith or confidence in spiritual practice. The way it’s explained is that to be born as a god you need to have sufficient faith in spiritual practice to do it over a long period of time. What you are recollecting in this stage is your spiritual aspiration, your confidence in spiritual practice and the fruits of your practice so far. Reflecting on the fruits of your practice increases your confidence. This brings to mind the earth touching mudra of the Buddha, which is a gesture of confidence. The previous recollection, recollecting our own virtues, is a kind of 'earth touching'. In this final recollection you could reflect on the occasions when you have experienced greater happiness or greater awareness or greater confidence, perhaps on retreat. Or you could reflect on what you really have confidence in or even what it means to have confidence in something.

Those are the six recollections, the six anussatis that the Buddha recommended to Mahanama. He says that this practice is beneficial because in whoever does it: “his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the [qualities of the] devas. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.”

In other words, doing this practice gives you a sense of what your life is about and having a sense of what your life is really about is calming and conduces to happiness. This is a mindfulness practice rather than a meditation practice, which means you don’t have to sit in meditation posture etc. This is a practice to be taken into the activities of your everyday life. As the Sutta says: “you should develop this recollection (of the Buddha) while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.”

It is a practice to counteract our tendency to get caught up with narrow, unhelpful and even unskilful mental states. In that respect it is somewhat like mindfulness of the body or mindfulness of our surroundings. It is a method of filling our minds with positive and uplifting reflections. This practice doesn’t need to be done in any particular way- you could stick with one of the recollections for days or months or years or cover all six everyday, whatever works for you. You may find that whichever one you choose to reflect on will quite naturally lead you to the others.

The Four Dimensions of Awareness

This talk was given at the Cambridge Buddhist Centre in 2016

In the Pali Canon there is a sutta devoted to the topic of mindfulness – the Satipatthana Sutta. The theme of the Satipatthana sutta is mindfulness of oneself – body and its movements, feelings,emotions and thoughts and reality. This is pretty comprehensive and it covers two of the four dimensions of awareness that Bhante Sangharakshita teaches us. Bhante draws together traditional teachings from different sources for a completely comprehensive teaching on the practice of mindfulness and that teaching is laid out as the four dimensions of awareness.

The term mindfulness is widely used in our culture today and a limited practice of mindfulness has been widely disseminated – much of it arising out of the work of Jon Kabat-Zinn, who founded the Stress Reduction Clinic at the University of Massachusetts in 1979 and used what he had learned from Buddhist teachers, such as Thich Nhat Hanh, to help people suffering from pain. According to his Wikipedia entry “he adapted the Buddhist teachings on mindfulness and developed the Stress Reduction and Relaxation Program. He subsequently renamed the structured eight-week course Mindfulness Based Stress Reduction (MBSR). He removed the Buddhist framework and any connection between mindfulness and Buddhism, instead putting MBSR in a scientific context.  The popular practice of mindfulness arises out of a fusion of Buddhist teachings with medical science. Mindfulness in this sense has been helpful to many many people – but this is not what I'm talking about. This talk is about mindfulness in the context of Buddhist spiritual practice.

First things first, what is the English word ‘mindfulness’ translating and is it the best translation? Usually mindfulness is used to translate the term Sati (Pali) or Smriti (Sanskrit). The more literal meaning of the term Sati is memory or recollection. Other Pali terms which are translated by the word mindfulness are Sampajanna and Appamada. Personally I prefer to use the word awareness to translate Sati, because mindfulness has been largely removed from its Buddhist context into a scientific context which I think renders it more palliative than curative. I think it is also useful to remember that Sati means memory or recollection. Sampajanna has been spoken of as meaning 'continuity of purpose' and has the sense of being aware through time – an awareness of past, present and future. Appamada is about keeping up mindful attention in order to guard against unskilful action. This is the more specific Buddhist sense of awareness or mindfulness. It’s an activity you engage in rather than a state you achieve.

The four dimensions of awareness are: awareness of things and environment, awareness of self, awareness of others and awareness of reality. Sati or awareness is not itself a technique or method – it’s a quality of mind which we are trying to cultivate; it’s a state of mind. According to Bhante Sangharakshita it’s “a state of recollection, of undistractedness, of concentration, of continuity and steadfastness of purpose, of continually developing individuality”. All the practices of Buddhism aim to cultivate greater awareness. The Buddha’s last words were – Appamadena sampadetha-with awareness strive on. In other words bring awareness into everything you do.

The first dimension of awareness is awareness of things, awareness of our surroundings. This is an aesthetic appreciation of all of nature and all the objects we encounter. There are two striking examples of what this could be like – taken from the words of two people in extreme circumstances. Dennis Potter, the playwright gave an interview when he was dying of cancer. He said, “We're the one animal that knows that we're going to die, and yet we carry on paying our mortgages, doing our jobs, moving about, behaving as though there's eternity in a sense. And we forget or tend to forget that life can only be defined in the present tense; it is, and it is now only. I mean, as much as we would like to call back yesterday and indeed yearn to, and ache to sometimes, we can't. It's in us, but we can't actually; it's not there in front of us. However predictable tomorrow is, and unfortunately for most people, most of the time, it's too predictable, they're locked into whatever situation they're locked into ... Even so, no matter how predictable it is, there's the element of the unpredictable, of the you don't know. The only thing you know for sure is the present tense, and that nowness becomes so vivid that, almost in a perverse sort of way, I'm almost serene. You know, I can celebrate life.

Below my window in Ross, when I'm working in Ross, for example, there at this season, the blossom is out in full now. It's a plum tree, it looks like apple blossom but it's white, and looking at it, instead of saying "Oh that's nice blossom" ... last week looking at it through the window when I'm writing, I see it is the whitest, frothiest, blossomest blossom that there ever could be, and I can see it. Things are both more trivial than they ever were, and more important than they ever were, and the difference between the trivial and the important doesn't seem to matter. But the nowness of everything is absolutely wondrous, and if people could see that, you know. There's no way of telling you; you have to experience it, if you see the present tense, boy do you see it and boy can you celebrate.” (Interview 1994 published as Seeing The Blossom)

Then there is Brian Keenan who was held in captivity in the Lebanon. In his book An Evil Cradling he tells the story of his captivity and solitary confinement often in darkness that his eyes covered. He wrote, “another day. I don’t look any more at the food, knowing its monotony will not change, not even its place on my filthy floor. The door closes, the padlock rattling, and it’s over again for another day. With calm, disinterested deliberation I pulled from my head the filthy towel that blinds me, and slowly turned to go like a dog well-trained to its corner, to sit again, and wait and wait, forever waiting. I look at this food I know to be the same as it always has been.

But wait. My eyes are almost burned by what I see. There is a bowl in front of me that wasn’t there before. A brown button bowl and in it some apricots, some small oranges, some nuts, cherries, a banana. The fruits, the colours, mesmerise me in a quiet rapture that spins through my head. I am entranced by colour. I lift an orange into the flat filthy palm of my hand and feel and smell and lick it. The colour orange, the colour, the colour, my God the colour orange. Before me is a feast of colour. I feel myself begin to dance, slowly, I am intoxicated by colour. Such wonder, such absolute wonder in such an insignificant fruit. I cannot, I will not eat this fruit. I sit in quiet joy, so complete, beyond the meaning of joy. My soul finds its completeness in that bowl of colour. The forms of each fruit. The shape and curl and bend all so rich, so perfect. I want to bow before it, loving that blazing, roaring, orange colour... Everything meeting in a moment of colour and form.”

Sometimes on retreat we can experience something like this intensity of awareness of our surroundings, the beauty and perfection of everything is suddenly revealed to us. This is the experience the Buddha is referring to in the famous teaching to Bahia of the Bark Garment (Udana 1:10) – “in the seen, only the seen; in the heard, only the heard; in the sensed only the sensed; in the cognized, only the cognized”.

Usually what we see is our interpretation of our surroundings rather than – in the seen, only the seen. However we cannot force ourselves into the higher state of consciousness which can let go of interpretation, let go of the likes and dislikes. By deliberately practising awareness (Sati) we elevate our consciousness and then we can begin to experience a greater depth and intensity of awareness. This kind of awareness is an aesthetic experience. It is like the experience of an artist. As Bhante Sangharakshita says in Vision and Transformation, “this should be our attitude towards the whole of nature: towards the sun, the moon, the stars, and the Earth; towards trees and flowers and human beings. We should learn to look, learn to see, learn to be aware, and in this way become supremely receptive. Because of our receptivity we shall become one with, or at least fused with, all things; and out of this oneness, this realisation of affinity and deep unity, if we are of artistic temperament we shall create, and truly create.” (Complete Works, Vol.1,p.572)

Another aspect of this first dimension of awareness, awareness of things or of our surroundings, is a sensitivity to the natural resources of the planet. This planet, this mother Earth, needs our awareness and our love more than ever.

The next dimension of awareness is awareness of self. Usually this is broken down into three areas: awareness of body and movement, awareness of feelings and awareness of thoughts. It might be best to say awareness in the body rather than awareness of the body. It is not a matter of taking a stance as if you are outside of your body observing it. It is more about becoming aware of the movements of your body, from within those movements – as if you were a dancer or a gymnast. Initially we need to practice awareness deliberately. To do that we may need to slow down or at least to focus our attention, as we do in walking meditation. Walking meditation is a very good practice for developing a thorough body awareness and it can also lead to a more clear awareness of our feelings and thoughts. In his book Wild Mind, Bodhipaksha says, “as you’re walking along, you can be aware of the emotions you are experiencing. These will almost certainly change throughout the course of a single period of walking meditation. A particular meditator might start off experiencing boredom, becomes slightly irritated as she wonders what this practice is about, start developing curiosity and interest as she begins to notice her body beginning to relax, and then start feeling intensely joyful as the practice becomes more and more fulfilling. Our emotional states often change very rapidly.” (p.145)

Awareness of the body includes both an awareness of our movements and an awareness of the internal dimension of our body – the flow of blood, the pumping of the heart, the flow of air, the filling of the lungs, the digestion of food, the intricate interplay of organs and wonder and fragility of it all.

Awareness of feelings is firstly about noticing whether whatever we are experiencing is pleasant or painful and bland. Feelings here translates the term vedana – which is usually thought of as sensations, such as the sensation of touch – the feeling of a breeze on your skin, the feeling of your bare feet on a cold floor, the feeling of a headache. However our responses to feelings are so instantaneous that awareness of feelings needs to include awareness of emotions. Usually it is easier for us to become aware of our emotional state and then from that we become aware of the sensations or sense experience that give rise to the emotions and we may also be able to become aware of the thoughts, the elaborations and stories that arise out of the emotions. Our emotions can be seen as arising out of sense experience and giving rise to thoughts and interpretations and stories. It is clear then that it's important to be aware of our emotional states and not to confuse our emotions with reality or truth.

There are two basic tendencies in our emotional life – towards or away from, attraction or aversion. Attraction or aversion in relation to things, places, people, ourselves and the whole of life. And that attraction or aversion manifests in lots of emotions of varying degrees of strength. Emotions like irritation, impatience, anger, craving, lust, greed, sadness, happiness, joy, depression, disappointment. We can become aware of our emotions without having to label them precisely – perhaps it sufficient to see whether it’s a movement towards or a movement away from, attraction or aversion. Someone also characterised our emotions as either sad, mad, bad or glad – which might be a useful aid to awareness.

Awareness of thoughts involves being aware of what we are thinking and whether our thinking is directed or undirected. In other words are we thinking about something or are our thoughts just drifting. It involves being aware of the stories we are telling ourselves. It is possible for us to think ourselves into a good or bad mental state and mental states can lead to words and actions and as we all know actions have consequences. The more aware we are of our thoughts and the direction of our thoughts the more choice we have to change our mind and change our behaviour.

In the end the whole point of awareness from a Buddhist perspective is transformation – the transformation of unskilful mental states into skilful mental states, the transformation of a distracted and dissipated individual into an integrated and steadfast person. So awareness always has an ethical dimension, it is always permeated by awareness of karma. This is the key difference between, so-called, secular mindfulness and sati as taught by the Buddha. Of course, awareness as taught by the Buddha in the Satipatthana sutta for instance, has a much wider scope than secular awareness too.

That brings us to the other two dimensions of awareness - awareness of others and awareness of reality. Awareness of others means taking the awareness we have applied to ourselves and imaginatively applying it to those around us. We cannot always be aware of what others are thinking or feeling but we can be aware that they are thinking, they are feeling, they do have emotions. We can be aware that they are a person not an object. They exist in their own right – independent of us and independent of our views about them. Sometimes in close relationships, the partners in a couple or parents and children – it is very difficult to have this awareness of the other person as a person, rather than as my partner or my son or my daughter or my mother or my father. Each person is a universe in themselves but often we can only see the part of them that is illuminated by the rather dim and shaky light of our own awareness.

To properly practice Buddhist ethics we need to have awareness of others. To be kind we need to know what others would experience as a kindness. Otherwise we might be like the Boy Scout in the story – when asked what good deed he had done that week he said he had helped an old lady to cross the road and the scoutmaster said “but that’s not much of a good deed,that is very easy”. “oh no” said the boy “it wasn’t easy at all, she didn’t want to cross to road”. We need awareness of others to be generous and to give appropriately. We can improve our awareness of others by practising the Metta Bhavana, by learning to listen carefully and by seeing them in different situations.

In the Anguttara Nikaya there is a Sutta about how to know another person and the Buddha says you need four things in order to really know another person. This is what it says, “four facts about a person, O monks, can be known from four circumstances. What are these four? By living together with a person his virtue can be known, and this too only after a long time, not casually; by close attention, not without attention; by one who is wise, not by one who is stupid.

By having dealings with a person his integrity can be known, and this too only after a long time, not casually; by close attention, not without attention; by one who is wise, not by one who is stupid.

In misfortune a person’s fortitude can be known, and this too only after a long time, not casually; by close attention, not without attention; by one who is wise, not by one who is stupid.

By conversation a person’s wisdom can be known, and this too only after a long time, not casually; by close attention, not without attention; by one who is wise, not by one who is stupid.” (AN,IV,192) The Buddha is saying that it’s not so easy to know another person and we shouldn’t assume that we know someone or that our interpretation of who they are is correct. I know from experience that people can surprise you even after you’ve known them for decades - especially Buddhists, who are open to being transformed.

Now we come to awareness of reality. There are many ways we could talk about reality but I think the first thing we need to understand is that reality is not a thing out there; it’s not something separate from us, not something separate from our experience. As Bhante puts it, “reality is a breadth of perspective. One can be aware of reality through the other dimensions of awareness.” In our awareness of things, the environment, ourselves and others we can experience awareness of reality.

We can look at the nature of reality from the perspective of the limitations of the mundane state or from the perspective of the perfection of the awakened state. Reality is reality whether we are deluded or awakened. When we are deluded we want to grasp and cling on to things and experiences. We want to get satisfaction from possessing and clinging on to things, people and experiences. We want our house and our money and our relationship to give us security. We want love to last forever, we want to be healthy always and so on. To bring home to us our deluded state the Buddha characterises our experience of ourselves and the world as unsatisfactory, impermanent and insubstantial. Our bodies, our thoughts, our emotions and our dreams– all are ultimately fleeting and can’t give lasting satisfaction because we are trying to grasp and hold on to them.

On the other hand if we can allow the world and our experience of it to be what it is without grasping and clinging to it we experience equanimity, aesthetic appreciation and lasting contentment. The tradition talks about the doors of liberation – vimoksha mukhas – apranihita,the unbiased; animitta, the imageless and shunyata,the void. When we see clearly that there can be no permanent lasting satisfaction or security from grasping and clinging to things, people, or experiences then we can reach a state of equanimity where there is no tendency towards craving or aversion this is what the state of apranihita, the unbiased, means. There is no bias towards or away from whatever comes into awareness.

When we understand deeply the impermanent nature of things, people and experiences then we reach the stage called animitta,the imageless or signless. Everything is in a constant state of flux, and absolutely continuous flow. It is not the case that there are existing substantial things that then change into something else or cease to exist – no, there is just flow, flux, change all the time. All ideas and concepts about existence and non-existence are transcended in the state called the imageless. This is not just a state of not grasping or clinging, it is the deep realisation that there is nothing to grasp,nothing to cling to, and it is a state of deep contentment and aesthetic appreciation.

When we realise deeply that mundane security is impossible to achieve and life flows on in a continuous ungraspable beauty, we also see clearly that there is no fixed, separate, permanent, essential nature in anything including ourselves. Everything is empty of essence, of permanence, of fixedness and separateness. This is the state of shunyata, the void. This is the rich state of the realisation of the interdependent flow of conditions that constitutes the nature of the reality that we are part of.

Our task is to grasp this first intellectually, then secondly,imaginatively and finally, experientially. We need to try to understand and penetrate deeply into what is meant by unsatisfactoriness and the unbiased state of equanimity, what is meant by impermanence and the very liberating and beautiful state of animitta, the imageless, free from the limitation of ideas and concepts. And we need to understand the idea of the void, emptiness and interdependence.

In trying to understand these ideas, these concepts, as we go deeper we will find that the imagination has to come into play and we have to make a leap from logical thought to intuitive imagery. And while we are engaged in this way – we need to be open to allowing our experience and the way we live our lives to be affected and transformed by our reflections and deepening realisation.

This is what awareness of reality is about; it is about transformation – total transformation of our views of ourselves, the world, and other people. Here is how Bhante puts it, “it is not always understood that wisdom, the experience of reality, is destructive. It is tempting to think of it as a pleasant extra, something comfortably added on to what we already are. But it isn’t like that at all. The experience of reality in what the Tantras call its ‘nakedness’ can be a shattering experience. One can even go so far as to say that any shattering experience has an element of reality in it. If an experience shatters, it is real – and if it doesn’t shatter us, it’s authenticity may be questioned. This is not to say that this experience of breaking through or shattering needs to be traumatic – it can be very joyful. Whether one can expect to have this kind of experience oneself all depends on the way one goes about one's spiritual practice. If you meditate for half an hour or an hour a day over a period of years, you will get results, but they will be slow in coming. However, if you meditate for 10 or 20 hours a day, and keep that up, you can expect something much more dramatic to happen. Breaking through depends not so much on the kind of meditation you do as on the intensity with which you do it. And of course most people tend to take things quite easily. There is certainly room for a great deal more intensity in the spiritual practice of most western Buddhists.” (Complete Works, Vol.13, p.171) All four dimensions of awareness can be practised with more intensity and the more we practice awareness, the more fulfilling will be our lives and the happier we will be.

Getting Out of The Way

This is the sixth and final talk in the series given at the Cambridge Buddhist Centre in the summer of 2016.

In this final talk on the five stages of spiritual life I want to touch on the topics of Dharmic  Receptivity or Dharmic  Responsiveness and Spontaneous Compassionate Activity. Viewed as a path of practice this stage is Dharmic  Responsiveness or Receptivity, viewed as a goal it is Spontaneous Compassionate Activity. Dharmic  Responsiveness is Shraddha – usually translated as faith. Shraddha has the elements of intuition, reason and experience and Dharmic  Responsiveness is in the first instance an intuition – it might simply be the feeling and idea that there must be more to life. The intuition or feeling that there must be more to life than survival, procreation, distraction, old age, sickness and death. At this stage our faith is not faith in anything but when we connect with the Buddha and Dharma and when we begin to practice meditation, ethics, reflection and so on, then our intuition becomes, what Subhuti calls “a harmonic resonance” between the element of Buddhahood in us and the Buddha or as Bhante puts it – “the response of what is highest in us to what is highest in the universe”. This intuition is confirmed by reason and experience as we practice meditation, ethics and contemplation more and more fully.

Traditionally faith (shraddha) is spoken of as having the three aspects of deep conviction, lucidity and longing. Deep conviction or deep faith is the intuitive response to Dharma teachings and a conviction that the teachings are true. I remember that when I first encounter Buddhist teachings, the five precepts and the Metta Bhavana, I had this kind of response; there was the conviction of the truth of what I was hearing, together with a heart response; a deep intuition that I had found what I was looking for, the holy Grail.

Lucidity refers to the clarity that this deep faith brings to your mind. There is no longer confusion and vagueness, but a clearer idea of the goal and the methods for attaining it. Lucidity gives a strong sense of purpose and meaning. The longing aspect of faith refers to the aspiration to fulfil our potential. The aspiration to have the vision of the Dharma unfold in our own being and in our own life. Longing includes the confidence that Enlightenment is possible, not just in theory, but is possible for us. I am a human being and therefore I have the potential to be a Buddha – that is the confidence of shraddha under this aspect of longing.

“What the Buddha overcame, we too can overcome;

what the Buddha attained we too can attain.”

Shraddha is a Dharmic  Responsiveness that is intuition supported by reason and experience. It is deep conviction, clarity and confidence. Above all it is a heart response; it is placing the heart upon our highest aspirations. It is falling in love with the Dharma. It leads us to put our trust in the law of karma and in the whole process of dependent arising – pratitya samutpada. We know that if we create the right conditions, internally and externally, then the results will follow.

If we endeavour to observe the precepts – the spirit as well as the letter; if we meditate; if we take responsibility for our own mental states – not justifying or rationalising unskilfulness as the fault of circumstances or other people; not rejecting our skilful mental states through lack of self-esteem or fear of awareness; if we study the Dharma and try to understand the basic principles involved, rather than getting sidetracked into fruitless arguments and discussions about particular teachings or methods; if we try to simplify our lives and give ourselves fully to the practice of spiritual community; if we take time out to go on retreat; if we perform Puja and ritual, which is an enactment of deep faith lucidity and longing – if we do all of this – we will be setting up the best possible conditions for our own happiness and fulfilment and we can be confident that a process of transformation will take place that will be of benefit to others as well.

This is the nature of Reality. There are natural laws in the realm of physics and chemistry. There are natural laws of biology and botany and there are natural laws of zoology and basic psychology. These natural laws such as gravity, photosynthesis, procreation instincts and other instincts, are known in Buddhism as the niyamas. Niyama means law. These three levels of natural law are known respectively as the niyamas, Utu Niyama, Bija Niyama, and Mano Niyama. But in terms of the spiritual life, the life of awareness and love, there are two further levels of natural law – these are Karma niyama and Dharma niyama.

Karma niyama, the law of action, is the natural Law we rely upon as spiritual practitioners. The law of action – karma niyama – is the natural law which means that skilfulness of action, speech or of thought has beneficial consequences and unskilfulness has negative consequences. If this were not the case then there would be no point in any spiritual practice because the consequences would be random. But because Buddhist ethics is based on a natural law, then we can rely on our practice of skilfulness to bring about beneficial results. This is a key understanding for us. If we understand karma niyama and if we feel we can rely on the natural law of action, then we have a solid foundation for all spiritual practice, we have indeed a solid foundation on which to base our whole life. We can be confident that our generosity or kindness, our meditations and pujas, retreats and study all have a beneficial effect and are modifying and transforming us. Perhaps gradually and imperceptibly but nevertheless inevitably we are being transformed.

In the Anguttara Nikaya there is a section with five reflections for all Buddhists and another section with ten reflections for monks. Some of these reflections are the same for everyone and one of these reflections which is the same for everyone is a reflection on karma. It says: “A woman or man, a householder or one gone forth, should often reflect thus, I am the owner of my karma, the heir of my karma; I have karma is my origin, karma as my relative, karma as my protector; I will be the heir of whatever karma, good or bad, that I do.” Dasadhamma Sutta, AN 10.48.

So this is a reflection or contemplation that the Buddha is recommending to us. You could see it as a meditation practice – you sit down and get as concentrated as possible and then reflect on these five or ten reflections or perhaps just reflect on karma or one of the other reflections. You could reflect by asking yourself what does it mean to be the owner of your karma or the heir of your karma? What does it mean to say that karma is my origin, karma is my relative, karma is my protection? The purpose of reflecting on karma in this way is not to enable you to write a dissertation on karma. The purpose of these reflections is to make your so fully and immediately aware of the law of karma that all your actions of body, speech and mind are thoroughly influenced by that awareness. Awareness of karma niyama becomes the flavour of your mind. The law of action – karma niyama – paves the way for Dharma niyama.

If we really act in accordance with the law of karma, we create conditions which transform us. The nature of that transformation is that we become less and less egotistic, less and less self willed. When we become less self-centred and less self willed, something else begins to happen. Karma is willed action and therefore it needs a degree of self orientation. There has to be a sense of ‘me’ or ‘I’ as the one acting. A sense of ‘me’ or ‘I’ as the agent of all the action and a sense of ‘me’ are ‘I’ who takes responsibility for actions and who receives the consequences. I act and I reap the rewards or suffer the consequences. This sense of ‘I’ and ‘me’ is essential to the working of the law of karma. It is because we have evolved beyond the mano niyama of instinct and have developed self-awareness that it is possible for the law of karma to come into play.

But if we act skilfully in accordance with the law of karma then something happens; if we are persistent and consistent over years something happens, we are transformed and the nature of that transformation is that we transcend self. We don’t stop being self-aware, but we transcend self will. We are no longer motivated only by self advantage, we are no longer motivated by self interest and the whole separation between self and other starts to break down. The division between self and other becomes diluted and begins to fizzle out, to wither away. When that happens the motivation for our actions is no longer a matter of self will, it becomes much more a matter of Spontaneous Compassionate Activity. This Spontaneous Compassionate Activity is Dharma niyama. It can be experienced as if something is working through you, rather than as your own willed action.

Sometimes it is like a call – a call to which you quite easily and naturally respond. We are familiar with the idea of a vocation or calling. We may say that someone’s vocation is to be a doctor or an artist – it is their calling. The word vocation is rooted in the Latin ‘vocare’ meaning to call. If someone has a vocation or calling to be a Christian priest they naturally think of being called by God. In the Bible there are many instances of God calling in this way – to Moses, Abraham, Joshua – those old Testament prophets were very familiar with being called upon to do something and responding. Of course when we speak about a doctor or an artist or musician, their vocation or calling is not usually thought of as being a call from God. Nevertheless it is a calling, it is something different from a decision to take up a particular professional career based on weighing up the prospects for salary and promotion and so on.

We could say the call comes from within. Whether we say a call comes from within or from outside, that is probably just a matter of belief structure or how our imagination works or metaphor and really it doesn’t matter. What matters is that when the call comes we are ready to respond. It is generally acknowledged that a vocation calling is something higher and better than a mere career choice. Those of us who have felt called to the life of spiritual practice know what this is like. We could say it’s the call of a higher self, that aspect of us that longs for a meaningful life and intuitively knows that status and salary are not the best response to the fact of our death.

From the very beginning of our spiritual life we have a sense of what Dharma niyama means; a sense of what it’s like to respond to the call of a higher self, even though it won’t bring  material advantage or fame. And as we continue to practice we may experience to call in many different ways. We might experience a call to honesty – honesty with ourselves and others. We might experience a call to generosity – impulses of generosity rising up. We might experience a call to change our lifestyle, to change priorities. We might experience a call to take responsibility.

So long as we are not fully in the flow of Dharma niyama we will probably experience some discomfort from these calls to go beyond our current familiar self. We may find ourselves resisting the call to go deeper, the call to go further, the call to take the plunge in some way. It is quite natural that we should experience resistance, but if we keep on practising ethics, meditation, and wisdom then gradually the law of karma will ensure that our resistance fades away and eventually when the Dharma niyama predominates there will be no more resistance to the calls of our higher self. We will be our higher self. There will be no resistance to the calls of the Buddhas and Bodhisattvas because we will embody what they represent.

This language of vocation and calling might give the impression that only some people, a small few ever hear the call to something higher. I can’t be sure, but I doubt very much that this is the case. I think that what happens is that more or less everyone is aware of the call to something higher. People will interpret this differently and for some it will mean politics, for others social work or charitable activity. For many it will simply get buried beneath the demands of ordinary life. For some there will be a deliberate turning away from the call to something higher because of fear, fear of disappointing others, fear of isolation or just fear of not being good enough. Once when I was Chair of the London Buddhist Centre I met someone who was a member of the House of Lords and also on the board of a large well known international company. He was interested in meditation and spiritual matters and was highly intelligent. He could understand things very quickly and deeply. And having heard something of my life story is said to me that he had not been courageous enough to pursue the sort of life I had lived. I was struck by that – that he highlighted courage as a key factor. I had never considered myself to be courageous, but when I thought about it I could see what he meant. I had knowingly embarked on a path of life that was materially precarious, with no knowledge of where it would lead and all I had to guide me was the call to something higher. From the perspective of any normal rational person concerned with security and material well-being my course of action was either courageous or foolhardy.

In his lecture on Perfect Vision, Bhante talks about all the different ways in which the Path of Vision may arise here he is using the metaphor of seeing where I have been using the metaphor of hearing. A vision or a calling amount to the same thing. He says that the Path of Vision may arise due to personal tragedy, bereavement or loss, or it may be the result of some unexpected mystical experience, or it could be from engaging with the arts – a painting or a piece of music, or the Path of Vision might be the result of deep and prolonged thought or it could happen through meditation or from engagement in some altruistic activity or it might just happen as a result of the whole experience of life as we grow older or it might even emerge in a dream. Bhante goes on to say that this vision is fragile he says: “however it does arise we should be very careful not to lose it, not to forget it. This happens very easily, for as the poet says “the world is too much with us”. We may have an experience so wonderful that we might think we will never forget it. But after a short time, after a few days or weeks, it is no longer there. It is as though it had never been.” Vision and Transformation, p. 21. Many people may hear the call but for some it is soon forgotten, for others it is experienced as a fearful demand, for others it will find an outlet in the arts or altruistic activity or some other vocation.

Even if we hear the call of a higher self and respond to that call by embarking on the path of transformation, the path of spiritual practice, even then we can be drawn away from that path by pulls in other directions. In an early lecture on Stream Entry, Bhante talks about the gravitational pull of the mundane. He imagines Buddhahood as one celestial body or planet and the mundane world of ordinary concerns as another celestial body and they each have their own gravitational pull and these fields of gravity overlap to some degree. When we are on the spiritual path we are in the area where the gravitational pull of mundane ordinary life overlaps with the gravitational pull of the higher life of Buddhahood. So we are being pulled in two directions at the same time. If we stop practising ethics, meditation et cetera we will be pulled back into the mundane, ordinary life, but if we keep going the gravitational pull of the mundane will get weaker and the gravitational pull of the Transcendental, Buddhahood will get stronger. And eventually the pull of the higher life is so strong that we can no longer be pulled backwards and we will no longer feel any resistance to the pull of the spiritual. This is when our whole life becomes a response to the call of Spontaneous Compassionate Activity – we have reached the stage of no more effort.

Dharmic  Responsiveness is not really a practice, apart from the practice of being aware of the Path of Vision, being aware of the call to something, whether that call is the small voice of an impulse to do something generous or a loud call to change the whole direction of your life. Dharmic  Responsiveness needs space. Mozart is reputed to have said “the music is not in the notes, but in the silence between them.” Commenting on this Bhante wrote: “as music is born of silence, and derives it’s significance and therefrom; and as a painting is born of empty space, and derives it’s significance therefrom; so are our lives born of silence, of stillness, of quietude of spirit, and derive their significance, their distinctive flavour and individual quality, therefrom. The deeper and more frequent are those moments of interior silence and stillness the more rich in significance, the more truly meaningful, will our lives be. It is the pauses which make beautiful the music of our lives. It is the empty spaces which give richness and significance to them. And it is stillness which makes them truly useful.” Crossing the Stream, page95.

The pauses and empty spaces are the times when we reflect or meditate or do nothing. They are the opposite of “a life that consists of a frantic a stream of activities” without any time for inward awareness and reflection. So if there is a practice that enables Dharmic  responsiveness it is probably the practice of doing nothing. This could be the practice of just sitting at the end of a meditation or Puja or it could be just a time we put aside each day to do nothing. In his book The Art of Reflection, Ratnaguna recommends this as a preliminary to any reflection. He says: “if we want to learn how to reflect, we first need to learn how to do nothing, because it’s out of the spaciousness of doing nothing that our minds can open out. This spaciousness allows our mind to range freely and unhurriedly around and through whatever it is that we’ve chosen to consider. We need to have a sense of timelessness. I don’t mean that we enter into the infinite, but that we feel that we have all the time in the world, that there is nothing for us to do, that it’s okay to do nothing, to achieve nothing. You might think that you don’t have the time for this, and if that’s the case it might be a good thing to take a look at your life to see if there is anything you can cut out, because having time to do nothing is important. However entering into the timeless realm doesn’t necessarily require a lot of time. We enter the timeless realm when we give up looking for results, when we stop trying to meet targets and deadlines, when we cease to think of time as a commodity. If we’ve only got 10 minutes to spare we can enter into the timeless realm, as long as we don’t try to fill that time up with something useful. Reflection is not useful. To reflect we need to feel free – we need to feel that it’s okay to be totally useless.”p. 36.

In his seminar on the Mangala Sutta, Bhante talks about what we could call Boredom Practice. He says: “if you feel discontented, say if you feel bored, what should you do? Not start trying to fill that emptiness and to remove that boredom: just stop and experience it; but remain with it, remain in the present: at least you’re in the present. If you can remain with it, and stop trying to remove the boredom by filling the void with something or other, then the boredom – the discontent – will slowly dissolve and you’ll feel more at peace with yourself, more at ease.” Auspicious Signs, page 52. So there is Just Sitting Practice, Doing Nothing Practice and Boredom Practice – these are all about leaving space in your life so that you can become receptive, so that you can receive.

But what do we receive? We could say that what we receive is the love of the Buddha – we receive the influence of the Buddha, we receive the grace waves of the Buddha – what is called His Adhisthana – also translated as ‘blessing’. If we are open to the call of the higher life, the call of the Buddha – we are blessed, we receive the blessing of wisdom and compassion. When we do devotional practices such as Puja, we are adopting an attitude of openness and receptivity to the blessings of the Buddha – we are opening our eyes to the vision and our ears to the call of the Buddha. This attitude of openness if it is practised again and again in Puja and Sadhana, gives rise to an openness in our whole life. Our whole life becomes open to responding to the call of Buddhahood, responding to the call of higher values. Puja is a declaration of receptivity and it is also a celebration of Spontaneous Compassionate Activity that arises when we are fully responsive to the call of the Dharma. In the sevenfold Puja we declare our openness and responsiveness when we say:

Saluting them with folded hands

I entreat the Buddhas in all the quarters:

May They make shine the lamp of the Dharma

for those wandering in the suffering of delusion!

With hands folded in reverence

I implore conquerors desiring to enter Nirvana:

May They remain here for endless ages,

So that life in this world does not grow dark.

And in the Transference of Merits and Self Surrender we celebrate Spontaneous Compassionate Activity. In the threefold Puja we express reverence for the Buddha, Dharma and Sangha. Nine times we express reverence and it is this ability to revere which indicates our openness to something higher. By reciting this again and again with a wholehearted intention to be open to the call of the Buddha, we are training ourselves in Dharmic  Responsiveness, and eventually that will become who and what we are.

We are coming to the end of this series of talks on the five stages of the spiritual life. We could also call them five aspects or five facets of spiritual life. Like a jewel different facets turn to the light at different times, but all are part of the one jewel. Spiritual life is one, it is not really broken up into stages or aspects, because we are one and our spiritual life is simply a way of talking about or describing our response to the existential facts of life. However, just as a river is the same river from source to estuary but changes and widens as it progresses, so we broaden as we progress. Just as a tree grows from seed to sapling, to a huge shady oak or beech, we can grow from a vague intuition and meaning to someone whose spread of awareness and compassion has a positive influence on the lives of many people.

This is what this series of talks has been about and I hope they will be of benefit to others so that more and more of us grow and broaden and become spiritually influential, like the offering of incense in the Puja “whose fragrance pervades the air”. May we all become spiritually mature so that our positive influence “spreads in all directions throughout the world”.