Chapter Seven: Watcher, Warrior, Janitor, Jinn

“Even with such encouragement from the present lineage fathers and my devoted students, I have been left out in the cold as full-time garbageman, janitor, diaper service, and babysitter. So finally, I alone have ended up as captain of this great vessel. I alone have to liberate its millions of passengers in this dark age. I alone have to sail this degraded samsaric ocean, which is very turbulent. With the blessings of the lineage, and because of my unyielding vow, there is obviously no choice.”

Choygam Trungpa

The Rain of Wisdom

Becoming the Buddha

Once we have an understanding of the spiritual path, what happens next? What practices do we commit to and what is expected from us? Will we have the where-with-all needed to eventually sail through the turbulence of our current samsaric world rescuing others caught in the storm, and do we even want to?

Many students share with me being on the Buddhist path is daunting. They are being honest when they reflect it is different for them then for me. After all, I live in a monastery, and do not have to deal with the madness of chaotic environments many are surrounded by every day. I agree, it is different living in a monastery, but we should also keep in mind what we started with in an earlier chapter - our mind is our jewel ornament of liberation, awakening itself- everything that is happening, is happening in our minds, becoming our reality, for better or for worse.

When we tame our minds, our perspectives of the world transform so much we may barely recognize who we used to be. And this is a good thing, a most amazing transformation which puts us in the driver’s seat of our lives. We are no longer balloons in the wind, we are now masters of our minds, and our destinies.

This experience of life is remarkably different. It is like having a dream where we are suffering miserably and waking up to find it is Christmas day or that we have just won the lottery, which we have- the spiritual lottery where we finally end our karmic and cyclical rebirth on Earth.

At this point, we are fine. Every day feels like a birthday party or celebration a loved one has planned in our honor. Which is true, the realms we are from, and we go back to, have just this message for us – rejoice, every day is a day you are loved and cared for, and every day you can celebrate this by loving and caring for all others that appear before you.

Getting back to the former point my students tell me- the Buddhist path can be daunting, confusing, has so many practices and teachings, where does one start? How can we structure the path for ourselves?

We have discussed the five stages of the five-fold path, a valuable guide for where we are on this continuum. Most spiritual journeyers, Buddhist or otherwise, seek a pivotal point where we transition from ordinary humans to advanced spiritual beings- the state of emptiness or seeing.

Once here, most of us relax. We know there is further to go, but we are so joyful to have reached this point that everything else feels like icing on the cake. This state is known as the Bhumi of the Joyous, the initial stage of a Bodhisattva's path where one experiences great joy and freedom after realizing emptiness directly (the Bhumis are explored in detail in Chapters 9 and 10). When working with my students, I recognize that this is where they ultimately want to be, whether they realize it or not, and this is my aspiration for them.

Watcher, Warrior, Janitor, Jinn

To support progress toward this state of emptiness, I have devised a practice method I call “Watcher, Warrior, Janitor, Jinn”—a archetypical journey of encountering the superheroes, and Buddha beings, we already are. This practice reveals our courage, integrity, vulnerability, and passion needed to spiritually awaken.

Many students are harder on themselves after beginning their spiritual journey than before. We should not do this. Taking that first step onto the spiritual path is an act of bravery, and we should celebrate every step along the way. It is all progression.

The Watcher, Warrior, Janitor, and Jinn represent different aspects, or roles, as we transform into conscious beings. They follow an order, but the progression is not always linear; and we may cycle through them multiple times as our ego and obstacles to awakening become more subtle. We will experience these archetypes, becoming them on the journey. At our entrance into the state of seeing, we will be all of them, to varying degrees depending on how we go about fulfilling our purpose here, or service to ourselves and others.

These archetypes represent the stages of becoming still (watcher), developing compassion and serving humanity (warrior), cleaning up our minds and outer environments (janitor), and mastering our mind, body, and the manifest world (Jinn). Let’s explore each in greater detail.

THE WATCHER

The archetype of the Watcher, or Witness, in Buddhism and other spiritual traditions represents the aspect of consciousness that observes thoughts, emotions, and experiences without attachment or identification. This concept is central to many meditative practices and philosophical teachings, emphasizing the development of awareness and the realization of the mind’s true nature.

In Tibetan Buddhism, the Watcher is often associated with the nature of mind, or rigpa, which is pure, non-dual awareness. This awareness is not entangled with the contents of consciousness or the enticements of our world. There is an awareness of thoughts, emotions, and sensory perceptions—but what remains in the forefront is a clear, spacious, and knowing presence that offers healthy detachment from the drama in our lives.

As the Watcher, we are still considered ordinary humans, likely at the beginning of our path, learning how to be still, how to observe rather than engage or attempt to control our environment.

The practice here is to quiet the mind, and in turn, to quiet our verbal activity and actions, limiting them to what is genuinely needed to support others, rather than acting from a personal agenda rooted in seeking happiness through external means, i.e.- what’s in it for me?

We can cultivate the Watcher within us through meditation and in our daily lives, beyond the meditation cushion. As the Watcher or Witness, we observe the flow of mental and emotional phenomena without identifying with them. This means recognizing that thoughts and feelings arise and pass away, and do not define our true self. Allowing ourselves to experience this detachment leads to greater equanimity and peace.

In Dzogchen, a higher-level practice in Buddhism, rigpa is the direct, unmediated experience of the mind’s true nature. It is often described as the ultimate Watcher or Witness, aware of all phenomena without becoming fixated or desirous of the objects in the display. This leads us to the mind's innate, luminous, and empty nature, beyond conceptual thought.

When we embody the role of Watcher, we move closer to glimpsing and experiencing emptiness (shunyata), which in spiritual traditions refers to the absence of inherent existence in all phenomena. The Watcher perceives this emptiness, recognizing that all experiences are transitory and devoid of a fixed, independent self.

This archetype can also be understood in the context of the Bodhisattva’s path. A Bodhisattva, while engaging in compassionate actions, remains aware of the illusory nature of phenomena, acting from a place of wisdom akin to the Watcher’s detached observation. This perspective allows the Bodhisattva to serve others without attachment or personal agenda developing.

Glimpses or direct experiences of transcending dualistic thinking result from practicing as the Watcher. In pure witnessing, there is no distinction between the observer and the observed; both are seen as manifestations of the same underlying reality. This non-duality is a key realization in advanced stages of meditation, which the practice of observation brings us closer to.

The cultivation of Witness consciousness leads to spiritual liberation. By disidentifying with the ego and recognizing the transient nature of all experiences, we move closer to enlightenment, where we, as the Witness, merge with the ultimate reality, beyond subject-object duality.

In meditation practices like mindfulness (shamatha) and insight meditation (vipassana), we are encouraged to observe our thoughts, emotions, and sensations without attachment, cultivating the Watcher. This helps us develop a clear, stable mind and leads to insights into the nature of impermanence, suffering, and non-self.

In advanced practices like Dzogchen and Mahamudra, the emphasis is on recognizing and abiding in rigpa, the ultimate Watcher, which is the natural, primordial state of the mind. These practices aim to sustain this recognition in all our activities, leading to realizations and awakening.

In summary, the archetype of the Watcher or Witness represents the aspect of our consciousness that observes experiences without attachment or identification. This pure awareness, often associated with the nature of mind (rigpa), is central to meditation practices and is key to realizing the non-dual, empty nature of reality. Cultivating the Watcher leads to greater detachment, equanimity, and ultimately, spiritual liberation as we recognize the illusory nature of the self and phenomena.

Contemplation and Practice

Being the superhero in our own story of awakening necessitates mastering the role of the Watcher. While it may seem like a rather mundane practice in the beginning, through it we transform into the heroes we look up to and want to be like. We can do this practice anywhere, at any time.

We begin by watching what is happening around us, without reacting to the stress of a situation that does not unfold as we would like, or, the anxiety that drives us to try to control our outer world. As the watcher, or witness, we do not become zombies, instead we become more responsible and accountable from a place of wisdom, selflessness and non-attachment. If action is needed by us as the watcher, amazingly, it happens spontaneously, and appropriately.

For an afternoon, a few days, or a few weeks, we can practice being the watcher and notice what changes or doesn’t change in how we think, feel and are received in our circle of influence.

Here are some journaling and contemplation exercises as we work with the practice of being the watcher:

How does it feel to just be the witness? Is it a relief? Is it an adjustment or a refinement in our behavior?
How do others respond to me when I speak less, or I do not get pulled into idle chatter, which in being unattached, I have no interest in?
What happens in my mind during this practice?
What insights or glimpses do I have, if any, of the nature of reality, the no-self, the world of samsara through this practice?

THE WARRIOR

The archetype of the Warrior or Bodhisattva in Tibetan Buddhism and other spiritual traditions represents a being of great compassion, courage, and dedication, who commits to the path of awakening for the benefit of all sentient beings. This archetype embodies both the strength and determination of a warrior and the boundless compassion and wisdom of a Bodhisattva.

As warriors, we are inspired by our bodhicitta, the love, compassion and altruistic intention to attain enlightenment for the sake of all sentient beings. There is a deep devotion that arises in us that is foundational in our sense of purpose, even motivating us to take on the suffering of others and work passionately for their liberation, which becomes our next steps into liberation also.

Like a warrior, our Bodhisattva self cultivates courage and overcoming fear in the face of challenges, and obstacles. This courage is not about physical bravery but the inner strength to confront and transform negative emotions, delusions, and the ego.

As the incredible philanthropist and humanitarian, Christopher Reeve, has said: “A hero is an ordinary individual who finds the strength to persevere and endure in spite of overwhelming obstacles.”

Becoming Superman

Many of us remember Christopher Reeve, not just as Superman from the 1978 film, but as the man who played him. As superman, Reeve embodied invincibility on screen. Christoper Reeve’s face became the face of Superman for a generation that desperately needed heroes.

But in 1995, Reeve’s offscreen reality dramatically changed as a fall from a horse left him paralyzed from the neck down. Now a paraplegic confined to a wheelchair, Reeve’s career as portraying superhuman characters was considered over, but the real Christopher Reeve story, the one where he became a superhero for the world to witness in real life, was just beginning.

Following his injury, Reeve used his fame to shine a light on the unseen corners of the world, the places most of us avoid—places where people live trapped in their bodies, bound by injuries or diseases we don’t want to imagine. And with that, a cultural shift was sparked. His advocacy made us see, truly see, those who were once invisible.

A legacy tied to raising global awareness about the challenges faced by paraplegics, Reeve initiated a cultural shift toward inclusion, empathy, and understanding for those with disabilities. His personal courage and advocacy served as an inspiration for millions, showing that individuals with severe disabilities could live meaningful, engaged, and productive lives.

It was Reeve's leadership that spurred research into treatments once deemed impossible, which eventually contributed to better outcomes for countless individuals living with spinal cord injuries.

Christopher Reeve is a modern-day example of the ultimate hero, warrior, or bodhisattva- not by being popularized as the strong and invincible Superman—but by being the man he became due to the deep inner strength that arose when he faced the tragic loss of control over his own body after his accident. His capacity to endure and persevere in the face of overwhelming obstacles is what truly made him a superman.

The true warrior, or hero, is someone- yourself- on the path, who has found power not in what you do outwardly, but in what you face, endure and transform inwardly.

Figuring Out Our Warrior Self

We, as warriors, don’t have it all figured out. Our purposes are daunting sometimes, filled with twists and turns, we don’t always know what the best decisions are, faced with so many, all the time.

However, we are clear on our motivation – to model for others, fight for others if need be. To serve as protectors, supporting and providing for others what is needed to bring them to the end of their suffering. And in this process, we find out what we need also, what our next step in liberation looks like.

As great warriors, we are confident, humble and not interested in the spotlight. We may be leading the simplest of lives, and our superhuman ability to love ourselves and others, to have infinite patience and wisdom, arises when the situation calls for it, and makes a difference in the lives of many.

There is a deep vulnerability in our warrior self without interest in what others may want us to do or not do, as this is often an aspect of personal agendas in our culture. However, as warriors we have no problem admitting our faults, seeing them clearly, and showing up to serve despite what flaws there still may be. As we mature on the path, eventually nothing has the power to throw us off course from our service and moral compass, least of all, self-doubt.

Being the warrior, life becomes our teacher, our guru. We continue to evolve along the continuum of the Bhumis (the ten stages of a Bodhisattva’s path, each representing a higher level of realization), embodying more profound wisdom, and the understanding of shunyata (emptiness). This wisdom allows us to see through the illusions of self and phenomena, acting without attachment and with a clear understanding of the true nature of reality.

Using skillful means to help others, we adapt our actions and teachings to the needs and capacities of different beings who are in our midst. This adaptability requires both wisdom and creativity, ensuring our efforts are effective and appropriate for each situation.

In the midst of our efforts to help others, we continue to practice non-attachment, acting without any expectation of reward or recognition. Our selflessness is rooted in the realization that the self is an illusion and that all actions are ultimately expressions of interdependence and compassion. We grow to understand the importance of perseverance and steadfast dedication to the path.

While others may perceive us as having unbreakable resolve akin to that of a great warrior on a righteous quest, we know we are still human here, equal with everyone else, and wanting to meet others where they are, reflecting to them their own compassionate warrior self.

As spiritual warriors, we help others navigate the challenges of samsara (the cycle of birth, death, and rebirth), offering guidance, teachings, and support to those on the path with us. Our actions are the perfect union of compassion and wisdom. Compassion drives us to act for the benefit of others, while wisdom ensures that these actions are free from ego and aligned with the ultimate truth of emptiness.

As practitioners we can cultivate the warrior’s compassionate resolve by meditation and selfless service. We engage in compassionate action in the world, addressing the suffering of others through both direct assistance and spiritual teaching. This active engagement is a key aspect of the path of the warrior- the path of the Bodhisattva.

Chögyam Trungpa Rinpoche

The famous and infamous Tibetan Buddhist guru, Chögyam Trungpa, was the way-shower in bringing Tibetan Buddhism to the West. Controversial and ever-fascinating, Chögyam Trungpa served as a bridge, allowing the earliest Tibetan Buddhist teachings to be received in the hearts of our passionately intelligent but misdirected Western selves.

Perhaps more than anyone, Trungpa deeply grasped the true meaning of being a warrior. He understood that, in the West, the archetype of the warrior was often misunderstood—seen either as a symbol of cold-hearted aggression or as a figure of fearless courage. But Trungpa reframed the concept of a warrior, not just in terms of physical or emotional strength, but in the sense of a bodhisattva—a being of great compassion, wisdom, and patience.

In Trungpa’s heart, a warrior was not one defined by violence or personal conquest, but by perfection of the six Paramitas (Buddhist practices of generosity, discipline, patience, meditation, diligence, and wisdom a Bodhisattva cultivates on the path to enlightenment- explored in Chapter 15). Trungpa lived through an open heart, fully devoted to his lineage. This is the true nature of a bodhisattva, and one of Trungpa’s many gifts to his students was showing them how to aspire to embody this ideal.

More than any other Tibetan in post-war Tibet, exiled to the strange and brutal planet of the West, Trungpa was able to convey complex, sophisticated Tibetan Buddhist teachings to us fledgling Westerners. But what amazes me most is his unshakable, unbridled devotion to the Tibetan Buddhist path, his students, his teachers, and the lineage stretching into the myriad worlds of buddhas and bodhisattvas.

Devotion has the power to make mountains out of men and women, giving us the confidence and sense of purpose to be utterly vulnerable while residing in an immovable mind. This "immovable mind" refers to a state of mental stability, clarity, and unwavering focus—a mind that remains undisturbed by external circumstances, internal emotional turbulence, or the distractions of ordinary life.

Chögyam Trungpa deeply understood impermanence and the illusory nature of phenomena. However, his immovable mind was never detached or cold. It was through his great compassion that he could serve from a place of true wisdom and care, free from personal reactivity.

Trungpa spent his short life here tirelessly serving and modeling the Warrior archetype, while remaining in equanimity—mental calmness and evenness of temper—despite the incredibly difficult task of "having to liberate the millions of passengers [of the great vessel of the West] in this dark age."

Contemplations and Practice

We, as the warrior, will take risks. Haven’t we already taken a risk by entering onto a spiritual journey? Why did we do this? Possibly, because the alternatives were not an option at all. Perhaps somewhere inside our heart there was a fierce drive for something beyond what it seemed our culture was offering us.

In each of us the warrior is waiting to be born. Through contemplation of the divine qualities that make up the warrior, we can find those qualities in ourselves and unearth them.

When we begin to realize emptiness, the true nature of phenomena as appearing and existing without inherent value, we also begin to see that it is us, our minds, that place value on everything in our lives. Without our value judgments, our worldly experience is what Buddhists refer to as one taste, with everything having a certain sameness. At this point, we can break free from the trappings of our desires and aversions. We are only imprisoned by what we grasp at and cling to. Liberation is freedom from grasping and clinging.

As the warrior, we are keenly aware of this, which makes us powerful and effective in alleviating suffering for others. We can use our answers to the following questions to cultivate our warrior selves.

How do we experience ourselves as warriors?
What warrior qualities naturally arise for us? Which qualities would we like to cultivate more?

Who has been a model of a warrior in our own life, supporting us with no expectation?

THE JANITOR

There are many similarities between the Warrior and the Janitor. Qualities of patience, generosity, compassion, and diligence have been clearly developed in each, and in these roles we may at times be a warrior, other times be a janitor, and still other times, both. But the main difference is that the Janitor is more refined- clear, single-focused, centered and immovably committed to their bodhisattva vow.

It takes an immense amount of spiritual maturity to embrace the role of the Janitor. Janitors do the 'dirty work' for humanity, often unseen and without acknowledgment or prestige.

Cleaning up the messes humanity creates is somewhat like babysitting, as Chögyam Trungpa relays in the opening quote. There is little to no ‘street cred’ (being respected, admired, or recognized as genuine or authentic by peers or members of that community).

People may not even know our name, and this is fine with us as the janitor archetype. Arriving here we are self-fulfilled, we don’t need anything from the outside world in this place of peace.

A Higher Love

We might prefer being behind the scenes as we are profoundly connected to higher beings that work with us as part of a team on projects here on Earth. From a higher view we are creating heaven on Earth through our ability to put love into areas of neglect, transforming what seems to have been abandoned into beauty.

We recognize subtle areas where we might still have a personal agenda, possessing enough maturity and vision to understand that any attachment, however subtle, will be an obstacle to deeper joy and full enlightenment. This role is intense enough in its purification process to eliminate our lingering desires and threads of self-importance.

This is why the archetype of the Janitor or Servant, who 'cleans up humanity,' from a Buddhist or spiritual perspective, can be seen as a manifestation of the Buddha, emphasizing humility, service, and the purification of both oneself and the world.

This archetype embodies the deepest levels and qualities of selfless service, dedication to the well-being of others, and the compassionate work of removing the causes of suffering- cleaning up the negative karma, delusions, and obstacles that keep beings trapped in samsara (the cycle of birth, death, and rebirth).

We, as the Janitor, embody deep humility. We work tirelessly cleaning up the messes of the world—whether literal, such as pollution and waste, or metaphorical, such as ignorance, anger, and greed.

We have transcended the worldly concerns which drive conditioned human behavior. We see through the façade of pleasing people to be loved, or conforming to achieve recognition. Social status is meaningless to us because we realize its emptiness. We have gone beyond these trappings and stand in certainty of who we are and why we are here.

Purifying our Mind and Hearts

The Janitor archetype also represents the process of purification. In Buddhist practice, purification involves cleansing the mind of negative karma and afflictions through practices like self-honesty, meditation, and ethical conduct. Embodying the role of janitor quickens our own purification process, where remnants of attachments and desires may still obscure our true nature.

As we have transcended our mind’s defilements, we find sacredness in the mundane. In Buddhism, all actions, no matter how simple or ordinary, can be imbued with spiritual significance. The Janitor’s work is a form of meditation in action, where even the most basic tasks are performed with mindfulness and dedication, contributing to the greater good.

Practical applications as the janitor may be volunteering in a hospital or nursing home, cleaning up pollution on land or in the air, it could involve maintaining a temple or sacred space, or it could be more abstract, such as transforming negative emotions and energies into positive states of mind.

Contemplation and Practice:

Cultivating the Janitor Archetype

We can engage in selfless service to embody the qualities, love and compassion of the Janitor archetype.

It takes a mature spiritual aspirant to understand the incredible gifts we receive through this type of service- volunteering in a nonprofit organization or project, generosity through acts of kindness without expecting payment- offering our skills with no expectation of an exchange brings with it a deep fulfillment and joy.

We may embody this archetype by engaging in acts of service, whether through volunteering, caretaking, or simply helping others in their daily lives. In Buddhism, serving others is seen as a way to purify one’s own karma and advance on the path to enlightenment.

The Janitor archetype models the importance of mindfulness and intention in even the most mundane activities. By approaching tasks like cleaning or caregiving with a spirit of compassion and dedication, practitioners transform ordinary actions into spiritual practice.

Engaging in purification practices, such as the Vajrasattva mantra, aligns with the Janitor’s role of cleansing negative karma and removing obstacles on the spiritual path. (See page 178 for the 100 Syllable Vajrasattva Mantra Practice)

THE JINN

When we have understood, embraced, and embodied the six Perfections or Paramitas- qualities of generosity, discipline, patience, meditation, diligence, and wisdom— (explored with more detail in Chapter 15)—through our roles as Watcher, Warrior, and Janitor, we can then begin to receive the blessings that carry us into the joy, bliss, and superhuman responsibilities of being the Jinn.

The archetype of the Jinn—serving humanity with supernatural powers, answering prayers, encountering ordinary humans, providing teachings, and offering protection—can be seen as a representation of enlightened beings, protectors, or deities in Tibetan Buddhism and other spiritual traditions. In fact, the concept of the Jinn as an archetype or emanated being is present in various spiritual and religious traditions.

These beings possess extraordinary abilities to intervene in the lives of sentient beings, guiding, protecting, and helping them on their spiritual path.

The supernatural powers (called siddhis in Buddhism), of these teachers and way showers are not sought for personal gain but are used to benefit all sentient beings. Such powers might include the ability to appear in multiple places simultaneously, to know others' thoughts, to heal, or to manipulate the elements.

Inside each of us lives the Jinn Buddha. Our Jinn comes alive in us when our purifications are complete. We then take our place among the great Bodhisattvas, masters, and saints of our times.

As Jinns, we answer the prayers of those in need, responding to sincere requests for help. In Tibetan Buddhism, masters such as Chenrezig, Tara, and Padmasambhava (Guru Rinpoche) are Jinns often invoked for protection, guidance, and blessings. These beings respond to the prayers of practitioners, offering assistance in both worldly and spiritual matters.

Encountering Jinns on the Path

On the receiving end, we encounter Jinns, or protectors, at critical moments after attaining a certain level of awakening, often at the stage of “seeing.” We will become aware of them as they manifest in forms accessible to us, or we may be able to penetrate the higher realms they reside in to commune with them.

Either way, our encounters with them can be direct or subtle, taking the form of visions, dreams, or mysterious strangers who provide guidance to us. These interactions serve to guide us on our spiritual journey, protect us from harm, or impart important teachings necessary for us to continue our missions and purposes here on the Earth plane.

When we ourselves become Jinns, as enlightened beings, we offer profound teachings to guide sentient beings toward enlightenment. These teachings often emphasize wisdom, compassion, and the nature of reality, helping individuals overcome ignorance and suffering. We will use our powers to defend against obstacles, negative forces, and spiritual dangers, ensuring the safety and progress of those on the path to enlightenment who are in our care.

At this level, we become the embodiment of boundless compassion. Our actions are motivated solely by the desire to alleviate suffering and to lead all beings to liberation, just as we have been led. Our interventions are expressions of the deepest empathy and care for the well-being of all.

As enlightened beings, we serve as a bridge between the divine and human realms. We operate in various realms of existence, and our ability to interact with the human realm is a key aspect of our role, making the profound truths of the spiritual journey accessible to ordinary beings.

As beings moving towards enlightenment, how do we protect our Earth and humanity, in light of the scientific advancements happening now, and in our future? Our next chapter, ‘Science vs. Spirituality,’ focuses here.

Contemplation and Practice:

Meeting the Jinn inside ourselves

Invocation and Prayer: We can connect with these archetypal beings through prayer, mantras, and visualizations. Invoking these beings is a way to seek their protection, guidance, and blessings in both daily life and spiritual practice (see page 178 for the Vajrasattva mantra invocation).

Meditating on the qualities of these beings, particularly their boundless compassion and willingness to serve, can inspire us to cultivate similar qualities in our own lives.

Contemplation of the Four Noble Truths and Twelve Links of Dependent Arising (Chapters 18 and 20) reframes the qualities required to cultivate the Jinn inside ourselves.

Contemplation of the archetypes—Watcher, Warrior, Janitor, Jinn, can reflect different aspects of ourselves or our spiritual journey. Who do we identify with most? Who do we aspire to become?

We can also journal by choosing one or more archetypes that resonate with us. Write about how this archetype manifests in your life and how it supports or challenges your spiritual path.