An explanation of the opening rituals: what offering respect to the Triple Gem means; what the shrine offerings represent; how the precepts support our intention to train. Closes with the exhortation to make an effort with friendliness.

Puja is more than just thinking and recollecting. It’s very much an embodied, vocalized, participatory practice. You don’t really think about puja, you do it. In the doing of it there’s a particular energy, a collective harmony and a collective action that has purification effects.

There are two modes of experience, conceived and direct. Conceived experience keeps us stuck in the endless cycle of saṃsara. The way out is through direct experience. Practice with sensing the direct experience of body.

When the heart can’t access its own centeredness and stability, the experience of insecurity and discomfort results. We can intentionally introduce skillful thoughts and perceptions to settle and calm the heart.

Beginning our day, we realize the potential of the mind for confusion or clarity. We need to be quick to steer the mind towards the skillful. In puja we raise up skillful qualities of Buddha, Dhamma, Sangha as images and perceptions. This establishes a tone of brightness, persistence and open-heartedness.

If the back is not yet strong enough to sustain the sitting posture, standing offers relief. The feet, legs and ground sustain the upright posture so shoulders and upper body can relax. The key reference is balance.

Whatever we incline our minds toward will affect us. Where do I want to give my attention? Where do I want to commit my time? These are helpful reflections. The mind is our home. Practicing with themes of restraint, mindfulness and careful attention, we have a chance to brighten and purify it.

It can be humbling to recognize that we’re not getting the results we’re going for in practice. We cultivate 4 Dhamma factors – motivation, energy, relinquishment & investigation – to understand the stream of mind we keep getting caught in, and to develop the capacity to stand back from it.

Take the opportunity when you begin your day to turn away from unskillful states and start putting down the seeds for skillful states. Committing to precepts and recollecting Buddha, Dhamma, Sangha bring mental firmness. Breathing and chanting bring physical vitality and brightness. This builds up the reserves of wisdom and vitality to sustain you through the day.

We live in the sense world, but we don’t have to run out into it. We can see, hear and touch, but keep the heart collected inwardly. This gives a sense of balance and peace, an inner happiness.

This guided meditation touches into a fundamental quality that arose with the Buddha’s final realization – anukamapa, heartfelt sensitivity and sympathy for the welfare of sentient beings. We practice by generating perceptions and relating directly to the resulting experience.

Beginning the day with puja, a certain tonality is established. Not the abrasive, pushy, congested one of modern day, but something beautiful, timeless, gentle and steady. As we enact puja, we establish the Triple Gem as a heart quality that we can sit within. This is our refuge place.

Modern modes of attention, information and meaning-making cut us off from our natural intelligence. Mindfulness of body and breathing puts us back in touch with the tonality, naturalness and rhythm of embodied intelligence. We use this way of meditation to re-educate us.

1) What is citta? 2) Regrets, how to forgive oneself 3) How to practice appamano states in everyday life (mudita, equanimity) 4) How to work with obstructive mind-states (judgmental, not good enough, lonely, regretful, hopelessness) 5) How to practice reclining meditation 6) Headaches in certain mind-states

Wisdom is a natural feature of the mind. With its cultivation comes the ability to discern skillful from unskillful. But just knowing things are unskillful doesn’t stop the mind from doing it, we have to develop skillful means. We use mindfulness to be able to see through ignorance and stand back from the unskillful pulls of mind.

The body is much more than an idea, it’s something that’s here for us. With patient and loving acceptance we can clear disturbances from the body and experience a pleasant and steady abiding here and now.

When we make the intention to keep the precepts, we give ourselves the possibility to steer our own lives rather than being swept up in it. The basic principle is not fear and law but sensitivity and concern. We have the intention to live in an atmosphere of goodwill and respect for all sentient beings.