In a clear talk based on her experiences of work in the civil service, as a mindfulness teacher and in the Buddhist world, Taramani introduces tips on working ethically, meaningfully and in a way that supports spiritual practice. She explains livelihood as a limb of the Eightfold Path, using ideas from Sangharakshita, Steve Jobs, and others.
Marking the 50th anniversary of his own ‘Going Forth’ in India, Sangharakshita offers us his thoughts on the significance this adventure had for him and reflects on its relation to the Buddha’s search for Truth - with particular regard to actions of body, speech, and mind.
What’s in it for me? Our natural human tendency is to take, to grasp, to cling. If you can give though, there is hope, spiritually speaking. Generosity is an attitude of heart and of mind, an attitude of one’s whole being.
Sangharakshita describes the altruistic aspect of the Bodhisattva and the reconciliation of the apparent antithesis between the interests of others and of self by practising the first two of the six Perfections: dana (giving) and shila (ethics or ‘uprightness’).
How can we decide between right and wrong? The Eastern criterion of ethics is psychological rather than theological: ethical behaviour is said to express higher orders of awareness.
Here, Sangharakshita details the first precept, that of abstention from all forms of violence and harm towards other beings. Cultivating the positive aspect of this precept is the embodiment of maitri, love, as expressed through our deeds of loving-kindness.
In this moving and rousing talk, Dhammachari Amoghasiddhi illustrates how the Dhamma can radically transform people’s lives, liberating them from a hellish existence, particularly in India.
Using the examples of his own life, as well as the lives of Bhante Sangharakshita, Dr Babasaheb Ambedkar and others, he explains that if we want to live a meaningful life, we must open up to the suffering of others and do everything we can to help alleviate their suffering. ...
Here Sangharakshita orientates us to Vajrasattva, the primordial Buddha of Innate Purity. He introduces the Vajrasattva practice as part of the four indispensable preparatory practices (mula-yogas) of the Vajrayana devotee.
The Tantras (special scriptures of Vajrayana Buddhism) frequently refer to mandalas, circles of symbolic forms. Sangharakshita describes the mandala of the five Buddhas, its use as a symbol of psychological and spiritual integration, and the meaning of its sexual symbolism.
Practising Buddhism (so much harder than understanding it) involves breaking the chain of the twelve negative links, or nidanas, by moving onto the spiral path, here described in its twelve stages. What is our usual reaction to things that are pleasant, things that are painful and things that are neutral? Sangharakshita gives us a clear description of the beginning of the Spiral Path, that of our response to Dukkha.