Hi Everybody,
wow, blog number 73. Getting a bit old as a bloggist! This one is slightly longer that normal I'm afraid. It's just it introduces something called the Losada Ratio, which is basically about daily negativity, and once I start into it, it doesn't seem to make sense to stop half way. I may be wrong, but let's see how it goes.
So the key point towards which this discussion is heading is greater clarity. That's where we started out you may remember in this chapter. The crucial importance of clarity or self-awareness; a much clearer understanding and awareness of something that may sit right out on the margins of our consciousness. Because however prevalent it is, we don't spend much time talking about the negative side of our make-up do we? But Buddhism argues that in order to recognise it, and combat it effectively, we need to be absolutely clear-eyed about just how powerful and damaging an influence in our lives this negativity can be. Indeed it talks about our being involved in combating it on a daily basis, hence the daily-ness of the practice.
Negativity that is is real, it's as real as rocks, it's just made of different stuff.
And just to underline how real that point is, in case you find it hard to believe, I came across something in the research recently that really took my breath away. That something is called the Losada Ratio, named after a psychologist, Marcel Losada, who apparently established the underlying facts. Basically it is the ratio between the negative words or phrases, and thenpositive ones, that occur in the regular communications between individuals or groups of people. What took my breath away was that when researchers wentn into the field and actually looked at the implications of this ratio the results were astounding.
The Losada ratio
One research group for example was allowed into business meetings across a wide range of 60 or so companies. What they did was, on the face of it. quite simple, quite mechanical even. They transcribed everything that was said at a series of business meetings. Everything. They then worked out the ratio of thenegative words and phrases to the positive ones. And the implications were startling even to them, because they found that there was a sharp cut off point. Inthose companies where there was a clear majority of positive comments over negative ones betwen the managers, to get precise about it, about three positive comments to to every negative one, those companies were flourishing. At anything below that ratio, that is less than three positive comments to every negative one, those companies were ailing in various ways. They were floundering. That ratio is now used at a number of management training courses. If that surprises you as much as it surprised me, it doesn't end there.
John Gottman fro example is one of America's leading researchers into marriage, exploring and explaining what it is that leads to a successful marriage or partnership, and what leads to a marriage or partnership breaking up. So important to a lot of people's lives. He can spend whole weekends with couple sobserving how they talk and relate to each other. He has applied the same Losada ratio in studying how partners communicate with each other. And..wait for it...he has come up with almost exactly the same observation. He has found that where there are less than about three positive communications for every negative one, then that relationship is heading for trouble. In fact he argues that you need at least five positive comments to every negative one, to be confident of having a strong and enduring relationship. ( Dear Sarah I love you to bits! )
I said that you might findn this piece of research astounding, and it surely is. But what it illustrates above all I suggest is just how unaware we can be of the negative elements in our behaviour and our conversations, and just how powerful the implications of that mindless negativity can be for our relationships.
Well that's it. There is a summing up paragraph to this story, but I'll tack it onto the next episode. This si long enough for anyone.
Best wishes,
William
PS If you feel you can bounce this blog onto anyone else, or encourage them to have a look at it, please do so. I'll be eternally grateful.
Sunday 30 November 2014
Wednesday 26 November 2014
my buddhist blog number 72
Hi Everybody,
Well when I look out of the window here in Kew this morning it's superbly autumnal. Grey gloomy clouds as far as I can see. A grey mist in the tress and damp and dripping everywhere. Which kind of fits in neatly with where we start today. The sub heading of this passage in the book is...
Feeling a bit low seems to be a common experience.
Many people talk about their negativity getting up with them in the morning, because that's when it can so often occur. People often say for example that early mornings are a kind of low point for them, when they have to struggle to lift themselves out of a hole. Hence perhaps the global addiction to the regular morning pick-me-up fix of caffeine. But it's not just in the mornings is it? There are many times when it can stick around all day. Indded it seems that to feel generally ' a bit low,' is quite a common experience for many of us these days. Psychologists talk for example about a general, low-level, background anxiety as being one of the features of our time. The psychologist Daniel Goleman for example has dubbed our time, the age of melancholy, because there seems to be more sepression about than in previous generations.
Even Martin Seligman, the boundlessly optimistic, bouyantly smiling founding father of the positive psychology movement in the US, comments strongly on this particular aspect of modern society in the West;
' Why do anxiety, anger and sadness pervade so much of our lives...concurrent with so much success, wealth and the absence of biological need in the lives of privileged Americans?'
For Americans in that passage you can of course include all of us who happen to live in the ultra-privileged western-way-of-life parts of the world. He goes on to explain,
' People by and large are astonishingly attracted to the catastrophic ( that is to say the negative ) interpretation of things. Not just neurotics, not just depressives...but most of us much of the time.'
Those are indeed broadly inclusive phrases he chooses to use, ' People by and large, ' and ' most of us much of the time.' But if we take them at face value, it would seem that lots of people share in this generalised low-level anxiety we've been talking about. It is I believe a very significant perception that is being passed on to us, almost you might say, as a wake-up call.
And if we dig a bit deeper, and ask ourselves why this might be the case, why we are so inclined to interpret event sin a negative way, at least part of the explanation might lie in the fact that this negative voice knows us infinitely well. We have no hiding place. It knows all our weaknesses and our vulnerabilities...because of course it is us. So it can frame the arguments it whispers into, our ear, to match precisely those weaknesses and vulnerabilities. And if we let it, it can go on sniping and whittling away at our self-confidecne and our courage for much of the day, constantly taking advantage of those half-formed inner stirrings of doubt and fear and uncertainty that we scarcely admit to ourselves. So it knows precisely for example why we won't succeed in this or that endeavour, why we won't get the job, or the praise, or the promotion, or those exam grades we desperately want, or whatever it is that happens to be uppermost in our thoughts.
When we are strong and with a high life state, or when we've just had a victory we can often just brush this web of insidious sniping aside. and laught at it, or ignore it into silence. But when we are down, with a low life state, or we've just had a rejection, and particularly when we know full well that what we are reaching for this time is a real stretch, then it can often be all tha tis needed to tip us into a negative or defeatist frame of mind.
And that can be truly life-changing in a negative way. Life can become, ' there's no point in even trying,' rather than, ' I really think I can make a go of this. '
So it is crucial that we learn how to combat this kind of negativity. And that's where we go in the next episode. See you then. I'm on my way out into the woods with Gatsby!!
Best wishes, William
PS The Case for Buddhism is available as a neat, good looking paperback from Amazon or as a Kindle download onto your
Well when I look out of the window here in Kew this morning it's superbly autumnal. Grey gloomy clouds as far as I can see. A grey mist in the tress and damp and dripping everywhere. Which kind of fits in neatly with where we start today. The sub heading of this passage in the book is...
Feeling a bit low seems to be a common experience.
Many people talk about their negativity getting up with them in the morning, because that's when it can so often occur. People often say for example that early mornings are a kind of low point for them, when they have to struggle to lift themselves out of a hole. Hence perhaps the global addiction to the regular morning pick-me-up fix of caffeine. But it's not just in the mornings is it? There are many times when it can stick around all day. Indded it seems that to feel generally ' a bit low,' is quite a common experience for many of us these days. Psychologists talk for example about a general, low-level, background anxiety as being one of the features of our time. The psychologist Daniel Goleman for example has dubbed our time, the age of melancholy, because there seems to be more sepression about than in previous generations.
Even Martin Seligman, the boundlessly optimistic, bouyantly smiling founding father of the positive psychology movement in the US, comments strongly on this particular aspect of modern society in the West;
' Why do anxiety, anger and sadness pervade so much of our lives...concurrent with so much success, wealth and the absence of biological need in the lives of privileged Americans?'
For Americans in that passage you can of course include all of us who happen to live in the ultra-privileged western-way-of-life parts of the world. He goes on to explain,
' People by and large are astonishingly attracted to the catastrophic ( that is to say the negative ) interpretation of things. Not just neurotics, not just depressives...but most of us much of the time.'
Those are indeed broadly inclusive phrases he chooses to use, ' People by and large, ' and ' most of us much of the time.' But if we take them at face value, it would seem that lots of people share in this generalised low-level anxiety we've been talking about. It is I believe a very significant perception that is being passed on to us, almost you might say, as a wake-up call.
And if we dig a bit deeper, and ask ourselves why this might be the case, why we are so inclined to interpret event sin a negative way, at least part of the explanation might lie in the fact that this negative voice knows us infinitely well. We have no hiding place. It knows all our weaknesses and our vulnerabilities...because of course it is us. So it can frame the arguments it whispers into, our ear, to match precisely those weaknesses and vulnerabilities. And if we let it, it can go on sniping and whittling away at our self-confidecne and our courage for much of the day, constantly taking advantage of those half-formed inner stirrings of doubt and fear and uncertainty that we scarcely admit to ourselves. So it knows precisely for example why we won't succeed in this or that endeavour, why we won't get the job, or the praise, or the promotion, or those exam grades we desperately want, or whatever it is that happens to be uppermost in our thoughts.
When we are strong and with a high life state, or when we've just had a victory we can often just brush this web of insidious sniping aside. and laught at it, or ignore it into silence. But when we are down, with a low life state, or we've just had a rejection, and particularly when we know full well that what we are reaching for this time is a real stretch, then it can often be all tha tis needed to tip us into a negative or defeatist frame of mind.
And that can be truly life-changing in a negative way. Life can become, ' there's no point in even trying,' rather than, ' I really think I can make a go of this. '
So it is crucial that we learn how to combat this kind of negativity. And that's where we go in the next episode. See you then. I'm on my way out into the woods with Gatsby!!
Best wishes, William
PS The Case for Buddhism is available as a neat, good looking paperback from Amazon or as a Kindle download onto your
Friday 21 November 2014
my buddhist blog number 71
Hi Everybody,
Hope all is well with you. It's always a bit harder isn't it, to lift yourself in the morning when it's so dark and gloomy. If you can summon up the will to force yourself out of that warm and comfortable bed just half an hour or so earlier, that time spent on daimoku works wonders. It never ceases to amaze me, just how expressing gratitude for the day in front of the gohonzon lifts the spirits. And it means that you can smile at people as you walk to the station or get on the bus. all those gloomy faces! Give them a smile, and they'll almost certainly smile back. I picked up my daughter Jessica from the station late last night, and there was a guy bedding down obviously for the night, on the bench by the entrance. When I went up to him and asked him if he would like a hot drink, he flashed me a wonderful smile, that was the greatest reward you could ever ask for for just giving someone a cup of coffee!
Ayway, where were we? In the last episode we were talking about the power of daimoku to lift the spirits, to create hope, when we are faced with a problem that we don't know how to handle. That's where we pick up the story, with a sub heading...But what about doubts and negativity?
' That's all very well I can hear you say, for those who are fortunate enough to have profound conviction in the practice, but what about those who have doubts? There are many Buddhist commentaries that tell us we should never have doubts. But I don't personally see how that is possible, since doubts are a normal part of all our lives, just as negativity is inherent in all our lives. Although it is very important to recognise that they are not at all the same thing. We need to examine the cause of doubt of course, but doubts breed caution, and there's nothing wrong with a bit of caution in a dangerous world. As I've written elsewhere, we might want to call it prudence, if that were not such a desperately un-cool word in the 21st century lexicon! But negativity is awholly different matter. Negativity can disarm us, or render us completely incapable of action. It can tell us for example that a Buddhist practice may well be able to deal with other people's problems, but not this one, not the one that happens to have broken its way into our life. Because, our negativity tells us, because this one's totally different, or particularly deep-rooted, or because it involves a particularly intractable situation. Our own problems always seem to have a uniquely difficult twist to them. There is never any shortage of costumes for us to dress our negativity in.
We all have a negative voice.
The psychologists tell us that we all talk to ourselves pretty much all the time. In a sort of on-going dialogue of reasoning with ourselves, and rehearsing and working things over in our mind, we hold this constant, inner, ruminating, conversation with ourselves. In fact it is so much a part of our lives that we tend to take this inner whispering voice or voices completely for granted. But one of those voices is a negative one, a powerful advocate for not doing things, for not challenging our situation, for not making the effort, because...well, what's the point...we can't win this time.
That modern psychological understanding is very much in keeping with the Buddhist perception of human nature , that we all have this negative side to our personality, to some degree, even those of us who are blessed with the sunniest and most positive of temperaments. Indeed Buddhism teaches that we will always have it as a fundamental part of our humanity, however positive the spirit we learn to develop and maintain. And as we know from our personal experience, let alone from Buddhist teachings, it is indeed one of our potential life states, lurking there if you like always ready to take over if we have a low life state. Although we don't tend to describe it openly as our negativity. We talk instead about being a bit low, or a bit down, as I did this grey morning, or feeling a bit less confident and capable at this particular moment, or uncertain or unwilling to challenge this particular situation.
So how do we recognise it, and how do we tackle it? '
Answers in the next episode!!
Hope to see you then.
Best wishes,
William
PS The Case for Buddhism is available as a paper back from Amazon and as a download from Kindle.
Great Xmas present you might think. Could change someone's life.
Hope all is well with you. It's always a bit harder isn't it, to lift yourself in the morning when it's so dark and gloomy. If you can summon up the will to force yourself out of that warm and comfortable bed just half an hour or so earlier, that time spent on daimoku works wonders. It never ceases to amaze me, just how expressing gratitude for the day in front of the gohonzon lifts the spirits. And it means that you can smile at people as you walk to the station or get on the bus. all those gloomy faces! Give them a smile, and they'll almost certainly smile back. I picked up my daughter Jessica from the station late last night, and there was a guy bedding down obviously for the night, on the bench by the entrance. When I went up to him and asked him if he would like a hot drink, he flashed me a wonderful smile, that was the greatest reward you could ever ask for for just giving someone a cup of coffee!
Ayway, where were we? In the last episode we were talking about the power of daimoku to lift the spirits, to create hope, when we are faced with a problem that we don't know how to handle. That's where we pick up the story, with a sub heading...But what about doubts and negativity?
' That's all very well I can hear you say, for those who are fortunate enough to have profound conviction in the practice, but what about those who have doubts? There are many Buddhist commentaries that tell us we should never have doubts. But I don't personally see how that is possible, since doubts are a normal part of all our lives, just as negativity is inherent in all our lives. Although it is very important to recognise that they are not at all the same thing. We need to examine the cause of doubt of course, but doubts breed caution, and there's nothing wrong with a bit of caution in a dangerous world. As I've written elsewhere, we might want to call it prudence, if that were not such a desperately un-cool word in the 21st century lexicon! But negativity is awholly different matter. Negativity can disarm us, or render us completely incapable of action. It can tell us for example that a Buddhist practice may well be able to deal with other people's problems, but not this one, not the one that happens to have broken its way into our life. Because, our negativity tells us, because this one's totally different, or particularly deep-rooted, or because it involves a particularly intractable situation. Our own problems always seem to have a uniquely difficult twist to them. There is never any shortage of costumes for us to dress our negativity in.
We all have a negative voice.
The psychologists tell us that we all talk to ourselves pretty much all the time. In a sort of on-going dialogue of reasoning with ourselves, and rehearsing and working things over in our mind, we hold this constant, inner, ruminating, conversation with ourselves. In fact it is so much a part of our lives that we tend to take this inner whispering voice or voices completely for granted. But one of those voices is a negative one, a powerful advocate for not doing things, for not challenging our situation, for not making the effort, because...well, what's the point...we can't win this time.
That modern psychological understanding is very much in keeping with the Buddhist perception of human nature , that we all have this negative side to our personality, to some degree, even those of us who are blessed with the sunniest and most positive of temperaments. Indeed Buddhism teaches that we will always have it as a fundamental part of our humanity, however positive the spirit we learn to develop and maintain. And as we know from our personal experience, let alone from Buddhist teachings, it is indeed one of our potential life states, lurking there if you like always ready to take over if we have a low life state. Although we don't tend to describe it openly as our negativity. We talk instead about being a bit low, or a bit down, as I did this grey morning, or feeling a bit less confident and capable at this particular moment, or uncertain or unwilling to challenge this particular situation.
So how do we recognise it, and how do we tackle it? '
Answers in the next episode!!
Hope to see you then.
Best wishes,
William
PS The Case for Buddhism is available as a paper back from Amazon and as a download from Kindle.
Great Xmas present you might think. Could change someone's life.
Thursday 13 November 2014
my buddhist blog number 70
Hi Everybody,
I missed the second postingthis past week. Been particularly busy, finishing a script and lo and behold I've started another book. Came to me in the middle of the night... theidea that is...and it's always tricky starting. your brain keeps presenting different alternatives, and you just have to stick with one that seems promising and get on with it. I often have in mind that metaphor that is so frequently used to describe sculptors at work. They are faced with a block of stone, and somewhere locked inside it is the shape or the image that they set out to release. Anyway, we've just started Chapter Nine, Buddhism and Negativity, and we were talking last time about the increasing clarity of view that the practice can bring. That's where we pick up the story.
' There can be a profound change too in terms of hopes and ambitions and expectations, what we are prepared to demand from our lives. It's frequently the case for example that we have allowed ourselves to make huge compromises, to come to terms with a situation or a set of circumstances, despite the fact that deep down we know that the situation is unsatisfactory, or even the cause of a great deal of stress or unhappiness in our lives. It might be a job that offers no real opportunity for our talents, or for advancement, a relationship that we have neglected, or a family situation tha thas become filled with conflict. Through fear or apathy or lack of courage, or simply because we can't think how to initiate change without causing a rupture, we swallow it, we learn to live with these sorts of situations dominating our lives, often for year after year.
As we all know few things are quite as difficult as bringing about real, enduring change in our behaviour or attitudes. it has taken a lifetime to build them up. So mit's bound to take real energy and determination and courage to set out to change them. Above all perhaps we need hope, a real sense that things can be changed. And that is precisely the role that the Buddhist practice can play. One of the statements most commonly made about it for example, and one that embedded itself in my mind very early on in practice, was that when you are faced with a profoundly difficult situation, and have no real idea where to turn, when you start to chant about it, as if out of nowhere...comes hope.
Of course it isn't out of nowhere, it's from within. And it does indeed come when you disengage yourself from the immediate situation or crisis, and just allow yourself the space to chant and to rethink. And so often it delivers to us the initial energy and the courage that we need to to take decisive action to begin that process of change.'
That's it for today.
Hope it helps.
And if you think anybody else might be interested, bouncing it on, or giving somebody the blog addres would be fantastically gratefully received. Every little helps as Tesco keeps reminding us!
See you next time.
William
I missed the second postingthis past week. Been particularly busy, finishing a script and lo and behold I've started another book. Came to me in the middle of the night... theidea that is...and it's always tricky starting. your brain keeps presenting different alternatives, and you just have to stick with one that seems promising and get on with it. I often have in mind that metaphor that is so frequently used to describe sculptors at work. They are faced with a block of stone, and somewhere locked inside it is the shape or the image that they set out to release. Anyway, we've just started Chapter Nine, Buddhism and Negativity, and we were talking last time about the increasing clarity of view that the practice can bring. That's where we pick up the story.
' There can be a profound change too in terms of hopes and ambitions and expectations, what we are prepared to demand from our lives. It's frequently the case for example that we have allowed ourselves to make huge compromises, to come to terms with a situation or a set of circumstances, despite the fact that deep down we know that the situation is unsatisfactory, or even the cause of a great deal of stress or unhappiness in our lives. It might be a job that offers no real opportunity for our talents, or for advancement, a relationship that we have neglected, or a family situation tha thas become filled with conflict. Through fear or apathy or lack of courage, or simply because we can't think how to initiate change without causing a rupture, we swallow it, we learn to live with these sorts of situations dominating our lives, often for year after year.
As we all know few things are quite as difficult as bringing about real, enduring change in our behaviour or attitudes. it has taken a lifetime to build them up. So mit's bound to take real energy and determination and courage to set out to change them. Above all perhaps we need hope, a real sense that things can be changed. And that is precisely the role that the Buddhist practice can play. One of the statements most commonly made about it for example, and one that embedded itself in my mind very early on in practice, was that when you are faced with a profoundly difficult situation, and have no real idea where to turn, when you start to chant about it, as if out of nowhere...comes hope.
Of course it isn't out of nowhere, it's from within. And it does indeed come when you disengage yourself from the immediate situation or crisis, and just allow yourself the space to chant and to rethink. And so often it delivers to us the initial energy and the courage that we need to to take decisive action to begin that process of change.'
That's it for today.
Hope it helps.
And if you think anybody else might be interested, bouncing it on, or giving somebody the blog addres would be fantastically gratefully received. Every little helps as Tesco keeps reminding us!
See you next time.
William
Thursday 6 November 2014
my buddhist blog number 69
Hi Everybody,
Here we go into Chapter Nine. Buddhism and Negativity. So we look at what it is, where it comes from and what we can do about it to stop it inhibiting and curtailing our lives.
' In taking up this practice we are in a sense being invited to take part in what could be described as a huge on-going experiment. We are the focus of the experiment you might say, and our life is the test bed. Practice we are told without being begrudging or half-hearted about it. Give it a sincere and committed trial. And then look for the changes in your life. Put simply the change we are seeking is to shift our whole life towards the positive end of the spectrum. And as we do that, so the promise is, we are also changing our environment. As we change, as we move away from a basically self-centred life state say, with its concentration on our own needs and our own ego, towards a more compassionate and responsive approach towards others...which was I like to think very much my own progression...so we find those qualities reflected back at us from our environment. The challenges and the problems are no less frequent or severe; why should they be, since Buddhism is real life, not magic? It cannot simply sweep life's normal flow of problems away. The fundamental change lies in the clarity with which we perceive them, and the strengthened ability to respond to them positively.
The clarity is an important factor. Indeed Nichiren describes one of the main benefits of the practice as being the greater clarity of perception it brings; what he describes as a purification of the senses. But what does that mean exactly? Th fact is that many utterly feet-on-the-ground people who practice , talk for example of seeing opportunities in their environment that they hadn't previously noticed, or of seeing problems arising at an earlier stage when they can more easily be resolved. They often talk of their life seeming to run more smoothly for them, or of being in the right place at the right time. Pure coincidence you might say? Possibly. Of course there's nothing resembling research to prove anything either way, nor could we reasonably expect there to be. But that's not really the point is it? We're talking about how people feel about their lives. The fact is that many people express this sense of greater stability in their lives, no longer so frequently blown off course by the tough stuff that comes out of left field, able to make positive choices and decisions more readily, because they had a clearer sense of an objective or direction.
All those and more are are the kinds of feelings that people express as they gain confidence in the practice. So not a revolution, but a steady evolution towards a generally more positive life state. And it's that steady evolution that encourages them to continue. '
That's it for today. I'm pleased to say that I've had some very positive feed back this week about this book. People saying it's so practical and down-to-earth and yet inspiring! That can't be bad can it?
Anyway, see you next time I hope, andlet me express the wish that I've expressed before, if you feel that you can bounce this on to any friend or acquaintance, Buddhist or not, you have my heartfelt thank.
Best wishes, William
Here we go into Chapter Nine. Buddhism and Negativity. So we look at what it is, where it comes from and what we can do about it to stop it inhibiting and curtailing our lives.
' In taking up this practice we are in a sense being invited to take part in what could be described as a huge on-going experiment. We are the focus of the experiment you might say, and our life is the test bed. Practice we are told without being begrudging or half-hearted about it. Give it a sincere and committed trial. And then look for the changes in your life. Put simply the change we are seeking is to shift our whole life towards the positive end of the spectrum. And as we do that, so the promise is, we are also changing our environment. As we change, as we move away from a basically self-centred life state say, with its concentration on our own needs and our own ego, towards a more compassionate and responsive approach towards others...which was I like to think very much my own progression...so we find those qualities reflected back at us from our environment. The challenges and the problems are no less frequent or severe; why should they be, since Buddhism is real life, not magic? It cannot simply sweep life's normal flow of problems away. The fundamental change lies in the clarity with which we perceive them, and the strengthened ability to respond to them positively.
The clarity is an important factor. Indeed Nichiren describes one of the main benefits of the practice as being the greater clarity of perception it brings; what he describes as a purification of the senses. But what does that mean exactly? Th fact is that many utterly feet-on-the-ground people who practice , talk for example of seeing opportunities in their environment that they hadn't previously noticed, or of seeing problems arising at an earlier stage when they can more easily be resolved. They often talk of their life seeming to run more smoothly for them, or of being in the right place at the right time. Pure coincidence you might say? Possibly. Of course there's nothing resembling research to prove anything either way, nor could we reasonably expect there to be. But that's not really the point is it? We're talking about how people feel about their lives. The fact is that many people express this sense of greater stability in their lives, no longer so frequently blown off course by the tough stuff that comes out of left field, able to make positive choices and decisions more readily, because they had a clearer sense of an objective or direction.
All those and more are are the kinds of feelings that people express as they gain confidence in the practice. So not a revolution, but a steady evolution towards a generally more positive life state. And it's that steady evolution that encourages them to continue. '
That's it for today. I'm pleased to say that I've had some very positive feed back this week about this book. People saying it's so practical and down-to-earth and yet inspiring! That can't be bad can it?
Anyway, see you next time I hope, andlet me express the wish that I've expressed before, if you feel that you can bounce this on to any friend or acquaintance, Buddhist or not, you have my heartfelt thank.
Best wishes, William
Subscribe to:
Posts (Atom)