Sankharas or karmic formations, the second link of causality within Dependent Origination, appear only within the environment of ignorance (first link). In other words, sanskaras form when our back is turned in denial or aversion or when we do not look beyond conventional meaning. Using the analogy of the sky, as clouds form and we are conscious of what is occurring, we do not take the clouds to be anything other than the formation of moisture in air. If there is a lapse of awareness and the cloud shapes itself into a recognizable form, we will no longer just see the cloud as a cloud but could easily lose ourselves in the shape it has now taken. So too, like a Rorschach inkblot test, ignorance or the lack of awareness brings our conditioned mental tendencies forth and configures each moment as a personal representation of our past. We then fall in line and behave as the formation dictates. If it says we are sad, we assume the posture of sadness, never questioning how this filter is coloring our experience. If we infuse enough belief into the formation, assumptions and attitudes create the sense of a personal truth that we then play out in action. The only tool we have to free ourselves from these false assumptions is awareness, and it is all we need to break their hold.

Ignorance, or "ignoring" the facts, begins the conditioned chain of events known as Dependent Origination. Our refusal to acknowledge and look is the essential first cause of the sequencing of conditions that leads to struggle and separation. To reverse this process all we have to do is be amenable to seeing what is in front of our eyes. This, together with our willingness not to turn away from the implications of what we see, are the sole requirements necessary for the interruption of the links of causality. Awareness ends the belief that the world is static and fixed. We usually gloss over the continual unfolding and disarray we call, "our living experience," so we can use ignorance as a life preserver and steady our position by fixing it within the world. How much of this unfixed universe we are willing to see will be determined by our sincerity, but the seeing, and therefore the ending of struggle, is always possible.

As we move through the links of Dependent Origination, one of the key areas for exploration are the linkages of craving, clinging, and becoming. What starts out as a simple feeling of pleasantness suddenly erupts into a needy and tumultuous sense-of-self. Dependent Origination explains the causal factors and conditions that led to full addiction and the reaction that followed. D.O. shows us how we carry over the remembrance of previous encounters that sets us up for our current display. Once the present is colored with the past, we carry the momentum of the past into that current relationship. An object is no longer seen for what it is (always neutral) but for what it has become through memory. We then chase after our memory like a cat would chase his tail, believing that the object is the same as the memory.

Dependent Origination asks us to see the world from a vastly different perspective than our normal understanding. It exerts that fundamentally nothing exists independently, and everything is co-dependent upon everything else. Most of us do not see the world in this configuration. Normally we think of ourselves and all other objects as having separate existences. Let us loosen our grasp on seeing life as separately existing and ease ourselves into the symphony at play. Notice that coincidences and chance occurrences are part of the wonderment of inseparability. Nothing is happening randomly by accident. Although even a philosophical understanding of this eases our individual burden, it is the realization of tis fact that dramatically effects our lives. When we see we are not separate from the world around us, we release the need for a personal and binding narrative, and the formless sacred comes into view.

Dependent Origination is the formative way that self and other arises in the world. When we look deeply at each of these twelve links we only discover emptiness and stillness. The question arises, how have we deceived ourselves to believe we and the world are formed and substantial? The answer the Buddha tells us is because we do not really look at all. We simply assume causes from previous conditions; we let our past decide the present. When we look, we see through this pretense into a world of mystery.

Dependent Origination is the way the Buddha understood the arising of individuated forms in the world. The question D.O. attempts to answer is how the world and the sense-of-self come into existence. That is, what are the causal conditions of separation? Why do we see the world as we see it? The first two talks in this series are overviews of the sequential unfolding of D.O. and the remaining talks examine each of the twelve individual link within this chain. Conditioned causality is the fact that many conditions conspire to allow a single internal or external event to arise. Western thought usually focuses on a single cause, but with increased insight we see that causal factors are limitless. No one person or one event "made us angry," the whole universe was the reason that anger arose.

Insights remain a dormant potential but not a formative actuality until they are put into action. Action validates the insight and establishes our intention to move in line with its truth. Action overcomes doubt and aligns our cognitive system with our spiritual transformation. It is the essential component for moving our spiritual journey forward. Too often our insights get lost within our conditioned habits and are never brought into the light of day, and therefore never fully position our mental and physical systems to the Dharma.

Rodney Smith answers questions from the sangha.

Working with every image as it arises and shifts form into the formless.

The overall arching theme of the spiritual journey is the movement out of form into the formless.