The practice of Buddhism is most frequently associated with the quiet, reflective and introspective aspects of formal meditation, with little recognition or realisation of the many means by which we can cultivate such qualities as joy, gladness and the uplift of the heart.

The devotional aspects of our practice as seen through solitary meditation can seem pointless, or even foolish, but experience teaches us that meditation alone is not a guaranteed entry into the sublime – it can be a wearisome struggle with a wayward mind!

This booklet therefore is about the recognition and cultivation of those means whereby we bring emotive forces into our daily lives.

We need to make the Buddha-Dhamma-Sangha a vital, integral part of our world-view, to inculcate a clear sense of reverence and pride in being disciples of the Blessed One and a sense of fellowship with all those who have trodden and are currently treading the Path to Peace and Truth.

We are often asked, “What does a Buddhist monastic know about real life?” This is a very good question because many people may think that we don’t have to deal with real life in the monastery: “Things are easy for you, but outside the monastery wall we have to deal with real life; we have a much more difficult job.” Their impression is that once you have given yourself to the holy life, then you float around on little purple clouds, existing in exquisite mutual harmony at all times, exuding undifferentiated love and compassion for each other, and, finally, at the end of a life of ever-increasing blissfulness and profound insights into the nature of ultimate reality, deliquescing softly into nirvana leaving behind a soft chime of ringing bells and a rainbow. Not so. I’ll get on to that in a minute. I’m joking a bit, but this is the kind of image that people may have of monasteries. It’s another world, something that other people do.

This book contains a collection of teachings of Ajahn Sumedho given to people who are familiar with the conventions of Theravada Buddhism and have some experience of meditation. Most of the chapters are edited from talks given during retreats for lay people for Ajahn Sumedho’s monastic (ordained) disciples, so they require some careful attention and are best read in sequence.

In the monastic retreats Ajahn Sumedho develops a theme from the Buddha’s teaching over a couple of months, linking it to other aspects of the Dhamma, embellishing it with accounts of his personal experiences, demonstrating its relevance to the society in general, or using it as an exhortation to the Sangha to live up to their aspiration of enlightenment. Although it is not possible to render the tonal depth and variety of these talks in a printed work, the mixture of short exhortations and pointers, longer contemplative reflections mingled with the chants that the monks and nuns will be reciting daily (and have been doing so for years) may suggest the atmosphere and scope within which the teachings are offered.