Dharma practice is medicine for the mind -- something particularly needed in a culture like ours that actively creates mental illness in training us to be busy producers and avid consumers. As individuals, we become healthier through our Dharma practice, which in turn helps bring sanity to our society at large.
Giving dharma talks offers me the opportunity to express gratitude for my Thai teachers -- Ajahn Fuang Jotiko and Ajahn Suwat Suvaco -- in appreciation of the many years they spent training me, which came with the understanding that the teachings continue past me. Giving dharma talks also pushes me to articulate what I haven''t yet verbalized to myself in English. This in turn enriches my own practice. When you help a wide variety of people deal with their issues, it helps you practice with yours.
When giving a talk, I try to remain true to three things: my training, my study of the early Buddhist texts, and the needs of my listeners. The challenge is to find the point where all three meet -- not as a compromise, but in their genuine integrity.
For this, I play with analogy. Meditation is a skill, and our meeting point as people, whatever our culture, lies in our experience in mastering skills: how to sew clothes, cook a meal, or build a shelter. So I've found that one of the most effective ways of explaining subtle points in meditation is to find analogies with more mundane skills. Through the language of analogy we find common ground from which our practice can grow to meet our individual needs, and yet remain true to its universal roots.
Wisdom doesn’t lie in simply accepting things as they come, but in seeing what you have to accept and what you don’t. And you won’t know the difference between the two unless you try to fight your way around unskillful states. That way you realize how much power you can have in the present moment.
You can’t go back and erase what you’ve done in the past, but you can make a difference right here in the present. If things aren’t going well, don’t simply accept them. See what you’re doing that’s causing them to be that way.
One way of pursuing happiness is to try to bend reality to conform to your pre-conceived notions. The other extreme is radical acceptance. But the Buddha’s middle way is to pursue your desire for true happiness in such a way that it doesn’t have bad side effects. This requires experimentation, risk-taking, precision, and attentiveness.