Walking the Path isn’t hard in and of itself. But it is hard for the sense of self, that illusory entity called ‘me’ who is so resistant to liberation. Again, this self is a collection of habits, it’s not a fault. You don’t have a ‘me’ because you wanted one. It just happened. You didn’t want to have an ego, a deluded ego which you may hate right now: ‘My personality – I’m terrible!’ We are very g…

Last year, at the start of my three-month retreat, I woke up deaf one morning. Prescribed steroids, it would be six weeks before I could have an MRI to confirm whether there was a tumour. For years, I had been the one to counsel and encourage others during illness and loss. Now, alone and in silence, could I walk my talk? I fought to maintain the simple rhythm of each day, cleaning, meditating, ch…

One way of inducing rapture is to ask yourself, “Which parts of the body right now feel relaxed or even just okay?” When you breathe in, can they maintain that quality of feeling okay, or is there a little squeeze on them? Try noticing your hands. You breathe in, breathe out, and does the flow of energy at any point in the breath cycle put a squeeze on the hands—on any of the muscles in any part o…

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…