This small book is the fourth in a series of four, consisting of reflections and practices related to the ‘sublime abiding places for the heart’ – the four brahma-vihāras, in Buddhist parlance. The vision for the series is to explore these sublime abidings via the somewhat oblique approach of looking at their opposites. In this last book we will be investigating upekkhā and this through the lens of superstitious views about why and how things happen as they do. This might seem a very unusual approach to the development of this sublime quality, said to be the most subtle and expansive of the brahma-vihāras, however, one of the Buddha’s most common reflections to support the cultivation of upekkhā is precisely and solely an investigation of causality: ‘I am the owner of my action, companion to my to my action … whatever action I do, for good or for ill, of that I will be the heir.’

This small book is an expression of the good wishes of many sincere and devoted people. It is a gesture of their faith in the Triple Gem and, in particular, in the life and teaching of Venerable Ajahn Chah and the community of his students.

On December the 5th, 2015, Luang Por Pasanno, of Abhayagiri Monastery in California, and Ajahn Amaro, of Amaravati Monastery in England, were given the honorary titles of Jao Khun by H.M. the King of Thailand, in a ceremony at the Temple of the Emerald Buddha. Luang Por Pasanno received the new name Bodhiñāṇavides, resonating Luang Por Chah’s honorific name of Bodhiñāṇathera, whilst Ajahn Amaro received the name Videsabuddhiguṇa. This book you are holding has been produced as a result of their having been offered these titles and in celebration of the wholesome qualities that such public recognition is designed to encourage.

This small book is the third in a series of four, consisting of reflections and practices related to the ‘sublime abiding places for the heart’ – the four brahma-vihāras, in Buddhist parlance. The vision for the series is to explore these sublime abidings via the somewhat oblique approach of looking at what counters or muddies their activity. In this third book we will be investigating muditā through the lens of self-centred desire and its relationship to dissatisfaction; how the quest to fulfil personal cravings leads not to joy but rather to pain-haunted addictions; how joy, instead, comes from unselfishness, giving and consciously delighting in the blessings that others have; how those blessings of others need not feed a sense of lack or unworthiness in us but rather, marvellously and mysteriously, be a contributor to our own well-being.

This book is a substantially revised and expanded version of the 2009 original. It explores the link between external action and mind cultivation – both of which are forms of the kamma that leads to liberation. The book teaches formal meditation practices, the role of devotion, aspects of dependent origination, and the need to establish skilful relationships – kalyānamitta – and the cessation of suffering and stress.

This small book is the second in a series of four, consisting of reflections and practices related to the ‘sublime abiding places for the heart’ – the four brahma-vihāras, in Buddhist parlance. The vision for the series is to explore these sublime abidings via the somewhat oblique approach of looking at what counters or muddies their activity. In this second book we will be investigating karuṇā through the lens of that kind of anxious helpfulness that feels like we’re never doing enough, or that wants to fix others so that we will feel better, or the attitude that we don’t deserve ever to feel peaceful or happy while others are still suffering. The other three books in the series similarly explore the remaining brahma-vihāras through aspects of mind and behaviour that oppose or confuse them.

Almost daily the media tell us that this is a time of environmental crisis. In 2012 the northern polar ice cap melted more than ever before in human memory. Species are said to be disappearing faster than at any time since the last mass extinction, 70 million years ago. Extreme storms and floods are becoming more common events, and 2012 was one of the ten warmest globally since record-keeping began 160 years ago. It does indeed seem to be a time of crisis.

When we consider the fragile and fleeting biosphere that we live in, these changes we are seeing and experiencing all around us can easily lead us to fear: What is going to happen? Will my home be destroyed by flood or fire? Will the droughts lead to food shortages? Will all the birds and fishes die? Will our children and grandchildren – and we humans – survive? And is there anything I can do in response to this crisis that will truly make a difference?

One phenomenon that does not get a lot of attention is that things have a tendency to create their opposites: times of war can give rise to occasions of unparalleled kindness […]