Become Your Own Therapist

Something To Think About Series #260 Thought of the day from Venerable Robina Courtin

Something To Think About Series #259 Thought of the day from Venerable Robina Courtin

This is such an interesting point, it sounds nice - oh yeah our minds play a role. Rinpoche said one time, and I'm quoting him exactly I promise, it's very shocking when we hear it, I've quoted it a lot, Rinpoche said - “The vast majority of all human beings on the planet have absolutely no idea that their mind plays any role at all in their lives.” Now this sounds almost impossible to believe doesn't it. I'll qualify it, we clearly know that our mind plays a big role when it comes to learning mathematics, learning music, and learning carpentry, I always say this point, we know our mind is the main player. If you don't have the right theories and think the right thoughts, you can never play the piano, you can't make a cake, and you can't make a table. So we do know it when it comes to theoretical things, intellectual things, or scientific things. We know the mind has to be trained to perfection. But Rinpoche's point is when it comes to becoming a happy person or an unhappy person, we have absolutely no idea that our mind plays any role at all, and that's the part that's shocking, and I think that's exactly right. Even if we're good little Buddhists we all know karma, yeah, blah, blah, blah. But the moment your hubby does the wrong thing, your wife slurps her coffee, the red light is red, you don't think it's your mind that is the problem at all. I mean even the best Buddhists, because we are so addicted, totally from eons of lifetimes, Buddha says, to seeing that the outside world is the main cause of our happiness and suffering, and that's why it's so difficult, it's incredibly difficult. Even the smallest disturbance on the outside, we know this, the smallest disturbance, we don't even bother looking at our mind, we just believe in the thing out there being the problem, and we know this is true. So it's very humbling. Karma theoretically is not complicated, it's just that it's so utterly shocking to us because it's the exact opposite of what we think. Many of us practicing for so many years, we know how tremendously hard it is, so we should not underestimate how difficult it is. But it's the essence of being a Buddhist, it's the absolute total point of all Buddha's teachings, that the mind is the main player. That the mind is the creator of everything, from the hell realms to Buddhahood, the mind is what creates it, it's as simple as that. So all we can do is keep hearing it, keep getting the theories clear, and be able to say them in a simple way because we mostly just get very confused, we go - oh yeah it's karma! What do you mean? Oh well it's just karma. That's like saying please explain the roses in the garden. Oh it's botany! Can you explain it for me? No! What good is that? You've got to learn a bit of botany, so you know how to use the law of botany. So we have to learn to know the words so we can use the law of karma. So let's look at how to think simply, what are the basic principles? This is part of our problem, we can't say the basic principles. But because we've heard it from the Tibetans in the same way that they would have said it in the 14th century, and talking to the choir, they don't really explain it in the way we need it to be explained. They don't stress the logic behind it, because the main point of karma in the first stages of the Lamrim is behave yourself, be nice, and don't kill, don't steal, and don't lie; and if you do you'll go to the hell realms for twenty two eons. I mean you're shaking in your shoes if you hear Lama Zopa talk. So let's use our concepts, let's look at what would help us! Western modern people who don't have this view. How do we present it to ourselves so that it begins to be logical to us? Well there's lots of different ways, you know, let's do that. Questions include - Karma is a natural law so there's no room for guilt? Why is ‘should' anger? Karma as a hypothesis? What is the correct way to act towards a teacher? What can we do to become more attuned to karma? What is the relationship between karma and loneliness? If someone is unkind to us, how do we fix it? Question on karma and children born with disabilities. How do delusions relate to karma and how do we work with them? Vajrayana Institute, Sydney, July 27th 2025.  

Something To Think About Series #258 Thought of the day from Venerable Robina Courtin

Something To Think About Series #257 Thought of the day from Venerable Robina Courtin

Something To Think About Series #256 Thought of the day from Venerable Robina Courtin

Start the day with your mind pointed in positive direction. 

Something To Think About Series #255 Thought of the day from Venerable Robina Courtin

Something To Think About Series #254 Thought of the day from Venerable Robina Courtin

Why is living in vows is so powerful? In order to get another decent human body, in a condition of a reasonable human life, we need many conditions for that. We are in charge of our life but we're not used to believing it, we somehow feel that someone out there will take care of us, but Buddhism doesn't talk like that. It's up to us. We have to decide what kind of rebirth we want. We have to decide, intention is - I will. To get another decent human mother we need bucket loads of rich intentional non-killing seeds in our mind. So we need to know how to create them. We need to have plenty of those so that when we die peacefully, that one of those seeds can be triggered, and we'll get another decent human mother, and keep on moving on our spiritual path. We've got to go through this inconvenient thing called death, and start again with a little baby body, and off we go again, it's a drag. But given that we have to do it, let's navigate it as well as possible. Let's be in charge of it! Don't just cross our fingers and hope for the best. There are four things that need to be in place in order to have a non-killing karmic seed drop into our complete karmic action bank vault. There has to be first the object of the action, a living being, for example a mouse. The second is your mind involved, discrimination - that is the mouse I must not kill, then the thought, the intention - I must not kill the mouse, now the crucial piece, the motivation is compassion for the mouse. The compassion, the motivation is what makes the action virtuous, and obviously the stronger the compassion, the more the action is virtuous, the more rich and delicious the karmic seed is. The third thing is the action, you save the mouse. Then fourth, the result, a happy living mouse. This is where we can turn an ordinary deluded action into a virtuous action by merely changing our motivation. This is the power of motivation. Let's look at the action of eating. First is the object, for example a cake. Second is your mind involved in it, you intend to eat the cake, normally that intention is completely mixed with attachment, spontaneously, we're programmed with attachment. So what we've got to do before we shove it in the mouth, we offer it to the Buddha, see it as empty of existing from it's own side, and think I'm going to eat this cake so I can be fat and healthy, so I can help others. You make it bodhichitta. It's actually so simple, if we understood how easy it is to create virtue, we'd be over the moon. This is so powerful! Then the cake goes in the mouth, but you've completely altered the character of that action. You've turned it from a typical negative action of mindless attachment to a positive action. It's so simple, it's incredible! That's why we have to remember, every action we do in the day - eating, sleeping, going to the toilet, going to bed, having sex with your lovely new boyfriend, whatever - you can put Bodhichitta in there. But we get shocked when we hear this because we think oh no that's bad, you can't do that, no no. Rubbish, of course you can! Don't go round killing people with Bodhichitta please, that's not cool. But get my point, all the ordinary things in the day that we can't imagine not doing, we can turn them into virtuous actions by being conscious and having a positive motivation. It's better than nothing, eventually when you are a Bodhisattva, it will only be a positive motivation, there won't be any taint of delusions, but we've got to start somewhere. Just to get another human body when we die, we need one seed, but you can't just rely on one, you've got to have plenty there. You need lots of non-killing karmic seeds. This is a really important point to get, this is where vows come in now. If I didn't have a vow not to kill, when I see a creature and intentionally decide that I will not kill, because of compassion, it's only then that I will drop a non-killing karmic seed into my bank vault. But if you don't meet many creatures, then how many times a day do you actually have the intention - I will not kill? Karma is proactive, it's intention, I will! Probably we are sitting here merely not killing, we're not killing at this moment, but we're not creating any virtuous karma of not killing. So how are we going to create the karma of not killing and have enough karmic seeds in our mind? So how do we then create bucketloads of non-killing karma without having to not kill? By living in vows of not killing. This is such a technical simple point, that if we did understand it, we would be sad not to live in vows. We really don't understand it. Psychologically vows are incredible! This is buddha's teaching! Vows are so powerful that they are like a subtle physical energy that can be seen by clairvoyants. Mahamudra Centre for Universal Unity, New Zealand, 19th April 2021.

Something To Think About Series #253 Thought of the day from Venerable Robina Courtin

Something To Think About Series #252 Thought of the day from Venerable Robina Courtin

Something To Think About Series #251 Thought of the day from Venerable Robina Courtin

Start the day with your mind pointed in positive direction.

Something To Think About Series #250 Thought of the day from Venerable Robina Courtin

Something To Think About Series #249 Thought of the day from Venerable Robina Courtin

Many people all over the world don't like karma, Buddhists included. It's seen in a really cliched, hippy kind of way. So serious people don't like to talk about it. But actually, if we look at the big picture of Buddha's view of the universe, it's a coherent world view actually. The thing is, if the law of karma were not relevant to Buddhism, if it were not something valid, the whole of Buddhism would collapse into a heap of complete absurdity.  The whole of Buddhism is rooted in the view of karma, so it's crucial to understand. Because it's so fundamentally different from the philosophical materialist view, which of course is the view that prevails in our culture, and the one we think is serious, then we feel sometimes embarrassed to talk about it.  But let's look at it. The Buddha's view is fundamentally different from other religious traditions. But often when we hear about karma it sounds exactly the same. Don't do this and don't do that, and if you do do this something bad will happen. We don't ever think about the good things. We hear it as a system of punishment and reward. If we want to understand Buddhism we need to know these differences and understand them properly, so we can start to apply them in our lives. To make these differences really clear, we need to know what the mind is. This is the starting point for the Buddha, and this is the central point, all the way to Buddhahood, all the way to enlightenment. To understand the mind is absolutely vital. The mind is what ‘creates' karma.  The Buddha's view is super clear, all the evidence is there, all the literature is there, all the findings of all the great yogis are there - that consciousness or mind (these words are used synonymously) is not physical, not the brain, nor is it even a function of the brain. It doesn't mean the brain doesn't play a role, it's very evident. The brain is a physical indicator of what is going on in the mind, in the consciousness. Mind has got far subtler levels of cognition, this is something absolutely fundamentally necessary to understand if you want to understand Buddhism, Buddhist psychology, Buddhist philosophy, and the view of karma. The potential of mind, there's nothing equivalent in modern psychology. It sounds like science fiction to neuroscientists and psychologists, the level to which we can develop our mind. So you could say that one of the key jobs of being Buddhist is to remove from the mind - all ego, fears, neuroses, delusion, attachment, jealousy, anger, low self esteem, depression. But not only can we do that, we can develop to perfection all the other parts of our mind - love, wisdom, compassion, generosity - all the virtues. Buddha has found these are at the core of our being. These are who we actually are in our being.  Mind and consciousness refer to your thoughts, intellect, feelings, subconscious, unconscious, instinct, intuition, this entire spectrum of our inner being, this is our mind. It's a much more subjective use of the word, and it's super personal. Mind does not come from anyone else, nobody gives you a mind. We don't need creating, we do fine creating ourselves, and this is where the law of karma comes in. So then what is it that determines the person I am? The Buddha is like a doctor, this is a really powerful point about karma, the Buddha says it's a natural law that nobody wants to be harmed. This is fundamental, no-one makes it that way. A negative action is one that harms another. It's a natural law, like gravity, that every millisecond of what any sentient being thinks, does, or says - is a natural process of programming your mind, or as they say in the texts - of sowing seeds in your mind. Seeds by definition will naturally ripen, and in this case, as our own future experiences. His Holiness the Dalai Lama calls karma ‘self creation'. Mahamudra Centre for Universal Unity, New Zealand, 12th April 2021.

Something To Think About Series #248 Thought of the day from Venerable Robina Courtin

Something To Think About Series #247 Thought of the day from Venerable Robina Courtin

Something To Think About Series #246 Thought of the day from Venerable Robina Courtin

Start the day with your mind pointed in positive direction. We appreciate your support for our online classes.

Something To Think About Series #245 Thought of the day from Venerable Robina Courtin

Something To Think About Series #244 Thought of the day from Venerable Robina Courtin

I think the typical way we live our lives, and the thing we think about most, from the moment we wake up in the morning until we go to sleep, is the outside world, what's out there, the people, the things. I think we pay very little attention to what goes on in the mind. We pay a lot of attention to our mind when we study something, it's all about the mind learning all these new thoughts, new concepts. So there we really do concentrate on the contents of the mind. But when it comes to our emotions, maybe we don't have many methods. We don't even notice our emotions until they are exploding out of the mouth, or until you can't get out of bed one morning because you're so depressed. The Buddhist approach is quite practical, contrary to our usual views, actually what goes on in our mind is the main player in our life, not the external events. So with that in mind, it's necessary to pay attention and to work with what's in our mind, to be able to become familiar with our emotions and feelings. So the Buddhist approach has this very practical little technique that everybody hears about these days, people are using it, it's called mindfulness meditation. A very practical technique, and it's based on this technique that the Indians invented. The Dalai Lama said, it was these amazing Indians, more than 3000 years ago, who were the ones who began this incredible investigation into the nature of self. They cultivated this technique that mindfulness meditation is based on, it's actually called concentration meditation. It's a really sophisticated psychological skill that enables a person to access these much more subtle levels of our own mind. Levels of mind that we don't even posit as existing in our modern psychological models. The trouble is as soon as we say the word meditation, we get all kind of mystical. This technique enables you to develop this really subtle powerful concentration. What these Indians did was basically unpack, unravel, and deeply understand the contents of the human mind. They mapped the mind. When we talk like that these days in the modern world, we're imagining a person with a microscope mapping the brain. But that's not what we're discussing here, it's an internal process. This technique that these people invented is one of the central techniques still in Buddhism today. This psychological skill that enables us to get this really refined concentration to subdue the grosser, more berserk levels of our thoughts in our mind, to make it more subdued. This technique, it's not religious in it's nature, it's the mind. Buddha doesn't have a word like soul or spirit. Why would you want to learn to concentrate, what's the benefit? This is Buddha's expertise, on the basis of getting this subtle focus, you become super familiar with the contents of your own thoughts, feelings, emotions, unconscious, subconscious. Buddha is not a creator, he doesn't assert a creator, he is talking about his own experience. His methodology, he says anyone can do it. So what he's found is that we've all got this extraordinary potential in our own mind, based upon the familiarity with it's contents, this introspective technique, not looking at the brain, but listening to your own elaborate thoughts, feelings, and emotions. Every being has this marvellous potential to radically change the contents of our mind. To become familiar with your own mind, learning to recognise and distinguish all the neurotic, unhappy emotions we have, and be able to distinguish them from the positive ones. It's not a moralistic issue at all, it's practical. Buddha's main point, we can prove it, it's not complicated, is that anger, depression, stress, etcetera - first of all they are miserable for us! The very having of them is not comfortable, it's disturbing. Look at how we feel when we're more kind, more confident, more generous, more patient - it's not surprising, we are feeling more happy. It's really down to earth you know. In our culture, we take for granted all these unhappy emotions, we just think it's normal. To be a normal human being you've got have stress, you've got to get angry, you've got to get depressed, what to do! It's normal. We think like this. But the Buddhist approach is that they are not at the core of our being. They're the cause of our own suffering, and therefore the cause of why things go wrong in our life. The positive qualities are at the core of our being, actually define who we really are, and these we can develop hugely. Speaking really simply, what stress is, in our busy busy days, all our jobs to do, things to get, to buy, do this, go here, get that, fix this, we're not going to get everything we want all day, it's not going to work all the time. It's the coming together of the wanting of something and then not getting it, that's the moment the stress hits. Longku Zentrum, Bern, Switzerland, May 2017.

Something To Think About Series #243 Thought of the day from Venerable Robina Courtin

Something To Think About Series #242 Thought of the day from Venerable Robina Courtin

Something To Think About Series #241 Thought of the day from Venerable Robina Courtin

Ven. Robina leads the purification practice of the Four Opponent Powers. Lawudo Trek | March 30, 2019 | Lawudo Main Gompa, Solu Khumbu

Something To Think About Series #240 Thought of the day from Venerable Robina Courtin

Something To Think About Series #239 Thought of the day from Venerable Robina Courtin

All sentient beings are caught in the trap of suffering in the realms of existence. Bodhicitta is a mind that wishes to free beings from suffering and bring them to the state of enlightenment. A bodhisattva is a person who has that bodhicitta mind, is a practitioner of the enlightenment thought which is the aspiration to achieve complete enlightenment as a perfect Buddha for the benefit of oneself and all other sentient beings. Love and compassion are the forces that motivated all activities of Bodhisattvas. Love is a strong wish that aspires to attain happiness for all sentient beings and compassion is the state of mind that wishes each being to be freed from all sufferings or sorrows, great compassion is the root wisdom. We're talking about the compassion wing, how to cultivate Bodhichitta. This outrageous attitude really, that's based upon incredible compassion and love, that is the thought never to give up, being of benefit to sentient beings, whoever is in front of you, it's your job to help them. Never to give up long term, on working life after life perfecting all these qualities, and the final piece, the six perfections, the final stages of the Bodhisattva path. To never give up on sentient beings. What I keep emphasising is the necessity to have done some work on yourself first. Before you can really establish and develop this outrageous levels of compassion that the Mahayana teachings of the Buddha tell us that we're capable of. It's not possible if you still are caught up in your own misery, it's literally impossible to have compassion for anybody because you can't see past your own nose. It's fairly logical. Forget yourself, think of people you know who are really suffering mentally, they're absolutely absorbed in themself. Suffering could be in front of them, they can't even see it. This is the whole point about the wisdom wing work. All the fundamental teachings of the Buddha, about karma and the mind, he's addressing that to us, that's the work we have to do to see our own suffering, to work on our own self, to see our own amazing potential. Then the consequence of that is two things, one - you become more content, fulfilled, and self respectful; but two - inevitably because you're removing your own neuroses, you're removing the barriers that ego has constructed between self and other. So the more you work on your own mind, the more content you become and the more connected to others. It's just a logical process psychologically but we need to understand it, we need to see it.  So the starting point in these outrageous levels of love and compassion that culminate in Bodhichitta, is the cultivation of equanimity. This heartfelt recognition that the friend, enemy, and stranger are equal to each other from one point of view; they each want to be happy and each don't want to suffer. Why do we want that? Well because love is an expression of - may you be happy. That's the definition, the thought may you be happy. Compassion - may you not suffer. Right now we only have love and compassion for our beloveds. But if we step aside, get ourselves out of the equation, and we see these three people separately from us, we're going to see that friend, enemy, and stranger are just projections of our own delusions. We see the universe in terms of how they fulfil our needs. We should be embarrassed how self centred it is! We're trying to step out of that and get to see people from their own point of view. Like your mother would say - put yourself in their shoes. It's a very powerful statement. The brave attitude of the Bodhisattva is the sense of responsibility, what can I do to help? It's like a mother, the mother's sitting on the beach and her child is drowning, of course she's going to have compassion, instantaneously there's going to be compassion. Oh my god look at that suffering, but she's not looking around behind her to see who's going to save her baby, even if she can't swim, this is the point - she knows it's her job. That's a Bodhisattva, they know it's their job. That's what we're trying to cultivate. So it's a very brave attitude, a very courageous attitude, a very big attitude, to think that you want to feel this sense of responsibility as if everybody in the universe is your child. That's pretty profound! Centrul Budist White Mahakala, Romania, 15th September 2021. YouTube

Something To Think About Series #238 Thought of the day from Venerable Robina Courtin

Something To Think About Series #237 Thought of the day from Venerable Robina Courtin

Something To Think About Series #236 Thought of the day from Venerable Robina Courtin

Getting what we want, like delicious chocolate, a great job or a new partner, is our main method for achieving happiness, and we certainly work hard at it! But what if we lose it? Or what if we can't find it? What then? International Convention Centre, Sydney 2015

Something To Think About Series #235 Thought of the day from Venerable Robina Courtin

Something To Think About Series #234 Thought of the day from Venerable Robina Courtin

All sentient beings are caught in the trap of suffering in the realms of existence. Bodhichitta is a mind that wishes to free beings from suffering and bring them to the state of enlightenment. A bodhisattva is a person who has that bodhichitta mind, is a practitioner of the enlightenment thought which is the aspiration to achieve complete enlightenment as a perfect Buddha for the benefit of oneself and all other sentient beings. Love and compassion are the forces that motivated all activities of Bodhisattvas. Love is a strong wish that aspires to attain happiness for all sentient beings and compassion is the state of mind that wishes each being to be freed from all sufferings or sorrows, great compassion is the root wisdom. In all the Buddhist teachings, there's so many of them, it seems such a vast number of teachings, the key thing I think we find difficult is to put them in some kind of framework, to understand how all the teachings relate to each other. When we study any body of knowledge, we know that's what we do, when you're studying anything, you know where it fits, if it's a more advanced teaching you have to understand the relationship to the earlier teaching, this makes sense, it's really logical. But we don't think of spiritual teachings like that. I can't stress it enough, what work we need to have done on ourselves in order to have compassion for others. We can discuss the qualities of compassion, what they are and how you get them. But if we haven't done enough work in the earlier part of the practice, it's impossible, it's like a joke, we don't understand it. Especially the teachings here, on how to be a Bodhisattva. It's a Sanskrit word, the loose equivalent you could say - a saint. If you sit there as a Catholic and listen to the teachings on how to become a saint, it sounds ridiculous doesn't it. It sounds too high! It seems impossible. Buddha's view is, we've all got this extraordinary potential, the wisdom wing is all the work you do to develop your qualities, it's about you, you are the beneficiary of those practices. The very first level of practice, you abide by the laws of karma, you have discipline, you live in vows, you stop harming others. Why? Because you don't want future suffering, because everything you think and do and say, produces the person you become. Then you go to the next level of practice and you start to unpack and unravel your mind, this is the key job. You really begin to have a deep understanding of Buddhist psychology, you know what the delusions are, you know what the positive qualities are, and you know how to distinguish between them. You are the beneficiary of this! You're turning yourself into a less neurotic, less angry, less attached, less harmful person. You're becoming a wiser, more relaxed, more fulfilled person. The practices are all related to how to turn you into a marvellous person. Now what this qualifies you to do, is enter into the compassion work. Now you keep working on yourself, that never stops, but now the reference point is how to help others. How to break down the barriers between the neurotic self and others. How to develop these profound levels of love, compassion, great compassion, that culminate in this outrageous approach called Bodhichitta. Centrul Budist White Mahakala, Romania, 8th September 2021 YouTube

Something To Think About Series #233 Thought of the day from Venerable Robina Courtin

Something To Think About Series #232 Thought of the day from Venerable Robina Courtin

Something To Think About Series #231 Thought of the day from Venerable Robina Courtin

Start the day with your mind pointed in a positive direction. No bells or whistles, just bliss.

Something To Think About Series #230 Thought of the day from Venerable Robina Courtin

Something To Think About Series #229 Thought of the day from Venerable Robina Courtin

All sentient beings are caught in the trap of suffering in the realms of existence. Bodhichitta is a mind that wishes to free beings from suffering and bring them to the state of enlightenment. A bodhisattva is a person who has that bodhichitta mind, is a practitioner of the enlightenment thought which is the aspiration to achieve complete enlightenment as a perfect Buddha for the benefit of oneself and all other sentient beings. Love and compassion are the forces that motivate all activities of Bodhisattvas. Love is a strong wish that aspires to attain happiness for all sentient beings and compassion is the state of mind that wishes each being to be freed from all sufferings or sorrows, great compassion is the root wisdom. These next three weeks we're going to be talking about compassion. We've got the wisdom wing and the compassion wing. It's a wonderful analogy, it works brilliantly, it covers all the Buddha's teachings, and it's also very personal. The point of the entire path is to become this Buddha. So what is a Buddha? Buddha is a person who has completely rid their mind of all the rubbish, all the fears, all the dramas, all the suffering, which we all have got so much of. And they've only got what's left, which is this incredible wisdom, clarity, power, confidence, compassion and empathy. The Buddha's whole point, from the big picture point of view, is that's the nature, the potential of every one of us. It's quite an outrageous idea really! It sounds mystical. But this is one of the things that can really help us when we're having problems and dramas, when we're overwhelmed by the negativity, just to try and remember that we've got this marvellous potential. This negativity is true, it's right now, but it's not intrinsic to us. This is something that can be very powerful for our mind. The compassion wing, of this bird that needs two wings, is this enormous empathy with others, this connection with others, the seeing of others suffering, and this wish that they be happy which is love, and the wish they don't suffer and that's compassion. But that's contingent upon the wisdom wing. If you're overwhelmed by your own pain and suffering, you can't think of anybody else. It's not possible, your own suffering is so enormous. This is why we should have compassion for ourselves for a start. But certainly have compassion for others. It's obvious that to prepare yourself to be able to benefit others, you've got to know how to benefit yourself. It's really logical. We have enormously big hearts, we think what can I do to help, but we don't actually have methods to know that first I've got to put myself together. If you want to help other people with their problems, you can have incredible compassion for them, but what good is that compassion if you don't know how to help them. That's the wisdom wing. If you want to help other people with their problems, you've got to know your own. You've got to help yourself first, and that qualifies you to then help others. That's the logic of the whole path. So what's this wisdom? Learning about your own mind, and the way your mind works, the way the delusions work, the way we create karma. This qualifies us to help put ourselves together, then it qualifies us to go - oh my god, look at all this, everybody is in the same boat. We're all suffering. Questions include - how can we know that everybody wants to be happy, understanding that others want to be happy but some people don't deserve to be happy, is pity a low form of compassion or is it a sophisticated way of self cherishing, how to deal with bullying, how to transform aggression towards ourself and others into compassion, how can we overcome feeling overwhelmed by seeing all the suffering around, and only with shamatha and vipasana meditation can we find answers to all the questions? Centrul Budist White Mahakala, Romania, 1st September 2021. YouTube

Something To Think About Series #228 Thought of the day from Venerable Robina Courtin

Something To Think About Series #227 Thought of the day from Venerable Robina Courtin

Something To Think About Series #226 Thought of the day from Venerable Robina Courtin

Start the day with your mind pointed in positive direction.

Something To Think About Series #224 Thought of the day from Venerable Robina Courtin