Depabhasadhamma originally began his path in the Mahayana Zen tradition where he took his vows at the Quang Nyiem Zen Buddhist Center. Several years ago his focus changed to the teachings of the Buddha as they apply to living in our modern Age, which led him to switch to the Theravada school. Before entering his path Depabhasadhamma was a CEO of a California Corporation for five years and has worked in other positions such as Directorships. Depabhasadhamma was originally schooled in Law and Ancient History. At present, Depabhasadhamma is at the stage of his path, in what is known in the Pali language as a Upasaka. However, many who know Depabhasadhamma believe that he is closer to being a Citta Upasaka. Depabhasadhamma maintains several Facebook Groups that also focuses on the teachings of the Buddha in the Theravada tradition known as Panna (Prajna) Journey. He is also the Admin for the Pema Chodron Facebook Group.
Buddha, who lived in an era devoid of fMRI machines and neuroscientific studies, arrived at simil... more Buddha, who lived in an era devoid of fMRI machines and neuroscientific studies, arrived at similar conclusions about the human condition through introspection and meditation. His concept of Anatta, or non-self, asserts that the self is not a permanent, unchanging entity but a transient, ever-fluctuating process. This is remarkably similar to Hood’s view, albeit arrived at through vastly different methods. Herein lies an unexpected validation of sorts. Hood's scientific approach, far from undermining the Buddha's teachings, actually lends them a new kind of legitimacy. It suggests that the insights arrived at through meditation and spiritual introspection are not merely fanciful or metaphysical musings, but could have concrete basis in the workings of the human mind.
For those who are critical of religious doctrines, need not sift the Buddha's teachings through this filter, for the Buddha's teachings are devoid of the elements that are usually attributed to faith-based religions. Nevertheless, one cannot discount this intersection between modern psychological science and the Buddha's teachings. is rather fascinating. It's a rare and delightful instance where science and the philosophy of the Buddha, often seen as polar opposites, converge. It forces one, even skeptics, to acknowledge that ancient wisdom and modern science, despite their different paths, can sometimes arrive at startlingly similar destinations.
This confluence, I dare say, should not lead us to romanticize or mystify the Buddha’s teachings, nor should it compel us to dogmatically adhere to Hood's scientific perspectives. Rather, it should encourage a more nuanced understanding of the self – as a concept that transcends the boundaries of science and spirituality. It's a reminder that our quest for understanding the human condition is an ongoing journey, one that benefits from both the empirical rigor of science and the introspective depth of the teachings of the Buddha. That this convergence is happening more frequently in our modern age, ought to illicit in our own minds that the teachings of the Buddha do indeed have meaningful value for humankind.
Siddhartha Gotama, the man who became the awakened one, known as a Buddha, lived some 2,600 years... more Siddhartha Gotama, the man who became the awakened one, known as a Buddha, lived some 2,600 years ago. To many his existence seems like a fairy tale, but his influence on humankind has had a profound and lasting effect. Advancements of our modern world may seem to overshadow his teachings; considered too ancient to be of any significance for modern humankind. Buddha Dhamma, which is what a Buddha’s teachings are called, have been battered in modern times by commercial interests who market his wisdom for profit. Although science has advanced and altered our understanding of the Universe, the Buddha’s teachings have never changed nor have they ever been altered to fit with current historical and scientific knowledge. But in fact, as is shown in the following pages, the Buddha’s teachings, in many respects, confirm current scientific knowledge. However, regardless of the advancements gained through scientific exploration, science has yet to find an explanation for consciousness, death or rebirth. Yet, those many centuries ago, the Buddha provided clear explanations for all of these things. This paper examines, as much as it can, the Buddha’s life in a historical context; then approaches our current scientific knowledge for the purpose of elucidating the parallels within the Buddha Dhamma. Also examined is the profound pall of ignorance that humankind has wrought upon itself throughout history due to influences of religious dogma. Though science has given us tremendous insight and understanding of the material world, humankind remains in the dark with regard to an understanding of the human condition.
While there are certainly benefits of practicing tranquility (samatha) or breath (Anapanasati) me... more While there are certainly benefits of practicing tranquility (samatha) or breath (Anapanasati) meditation, merely going through the motions will not provide lasting benefits. People become disappointed and disinterested when they realize that there is much more to meditation than merely sitting quietly for a period of time. There is a huge dichotomy that exists with the glossy mass-marketed meditation. The very things that people expect to gain from this watered-down form of meditation cannot be achieved with this method. In order to ‘learn how to unwind and relax; learn how to manage stress; become a better person, derive respite from some temporary stressful situation,’ requires more than merely sitting quietly, and focusing on the breath for a period of time.
In relation to the question of, "Why am I who I am? we seldom, if ever, ask this question. In lar... more In relation to the question of, "Why am I who I am? we seldom, if ever, ask this question. In large part, we rarely contemplate the reasons behind why we have the life that we do. How we come to believe who it is that we think we are, is at the root of why the perception of ourselves is what it is. What are the mechanisms…the causes, underlying the kind of life that we live? There is great benefit to be gained by understanding the root conditions that cause our self-view and the kind of life that we are experiencing. Buddha discovered that turning one’s focus inward is the only way to answer this question.
“You shouldn't chase (anudhāvati) after the past or place expectations on the future. What is pa... more “You shouldn't chase (anudhāvati) after the past or place expectations on the future. What is past is left behind. The future is as yet unreached. Whatever quality is present you clearly see right there, right there. Not taken in, unshaken, that's how you develop the heart.
Ardently doing what should be done today, for who knows? Tomorrow death? There is no bargaining with mortality. Whoever lives thus ardently, relentlessly both day and night, has truly had an auspicious day.”
At first blush, it appears that the Buddha’s admonition is to forget the past and not chase after it. But, as is all too often the case in our modern Age, we should not take this statement as an explicit solution. The operable word in the Buddha’s teaching is “chase.” Our past is an integral part of human life and influences who we are in the present. Buddha is not saying that the past is of no consequence, he is saying that to “chase” after the past, whether desiring to repeat it or run away from it, is the wrong path (kummagga ).
Considering that for the rest of his life, the Buddha taught the Four Noble Truths, the purpose of which is a formulaic method for correcting the effects of past experiences that influence our present life. The past is not merely forgotten and swept under the proverbial rug.
Any person who grew up with parents that were substance abusers or who suffered any abuse as a child, will attest to the fact that to simply forget the past, merely put it aside, is trying to pretend that nothing happened. We are not always cognizant of the things that have influenced our present perceptions or behavior.
Are We Happy Yet? Dhamma & Environmental Concerns, 2022
Recently, I happened upon a post on the Pema Chodron Facebook Group, written by a man who, by the... more Recently, I happened upon a post on the Pema Chodron Facebook Group, written by a man who, by the timbre of his question, is deeply concerned about the Earth’s environment. His question was the spark behind this paper.
“Why don't any of the world’s leaders state the fact that consumerism must change? The textile industry alone stands for as much as 10% of the worlds annual carbon pollution... Buddha himself had a strong connection to nature and trees. And forest monks in Thailand get killed every year because of their attempt to save the woodlands. Thich Nhat Hanh, Dalai Lama and many other great teachers say that we one way or the other should involve ourselves in engaged Buddhism (sic): Both for our own, our children's - and for the planet’s sake. Is it about time for Buddhist practitioners in general to wake up as well..?"
A timely question indeed. However, the Earth hasn’t an opinion one way or another. The Earth has supposedly existed without human habitation for millions of years, and will exist, in one condition, form or other, long after human beings are gone. While we can have concern for the condition of the Earth and its environment, the greater concern should be the behavior of the human race, who are directly responsible for the damage done to this planet and its ecosystems.
Discovering the Middle Way, taught by the Buddha, requires first a willingness to want a better ... more Discovering the Middle Way, taught by the Buddha, requires first a willingness to want a better life right now. This Middle Way is a working model outlining a specific method for how life ought to be lived in order to achieve actual happiness.
The "Middle Way," is not about improvement. It is about changing how we think, but also understanding why we think what we do think. The Middle Way requires an examination of our cyclical and habitual ways of thinking, which is the source of suffering.
Pema Chodron, an American Buddhist nun, provides the following explanation of the Middle Way:
“As human beings, not only do we seek resolution, but we also feel that we deserve resolution. However, not only do we not deserve resolution, we suffer from resolution. We don’t deserve resolution; we deserve something better than that. We deserve our birthright, which is the Middle Way, an open state of mind that can relax with paradox and ambiguity. To the degree that we’ve been avoiding uncertainty, we’re naturally going to have withdrawal symptoms; withdrawal from always thinking that there’s a problem and that someone, somewhere, needs to fix it.
The Middle Way is wide open, but it’s tough going, because it goes against the grain of an ancient neurotic pattern that we all share. When we feel lonely, when we feel hopeless, what we want to do is move to the right or the left. We don’t want to sit and feel what we feel. We don’t want to go through the detox. Yet, the Middle Way encourages us to do just that. It encourages us to awaken the bravery that exists in everyone without exception, including you and me.”
The "Middle Way," is not about improvement. It is about changing how we think, but also understanding why we think what we do think. The Middle Way requires an examination of our cyclical and habitual ways of thinking, which is the source of suffering.
The truth is out there, or is it?
What is Truth? As you might imagine, if I had the answer to
th... more The truth is out there, or is it? What is Truth? As you might imagine, if I had the answer to this question, many people would be knocking on my door. Putting witticisms aside, contemplation of this question has been the focus of philosophy, law, science, theology, and many more areas of study, for thousands of years.
Beginning with the World’s earliest known philosophers such as Aristotle, right up to this moment in history, there exist volumes of philosophical contemplation on the subject of “truth.”
Truth, regardless of the field or subject to which it is sought, is difficult to pin down. But, why do you suppose this is the case? Isn’t truth simply the truth? Hasn’t it been said that truth needs no explanation, that it stands on its own? Unfortunately, not always and not precisely. Venturing into the reasons why defining “truth” is so difficult encompasses the entire history of humankind.
Considering Becoming a Monk? Let's chat a bit. Becoming a monk means that you will enter what is ... more Considering Becoming a Monk? Let's chat a bit. Becoming a monk means that you will enter what is known in the Pali texts as becoming an anagarika. This means that you are willingly asking to become a homeless one. This does not mean that you will live on the street. You will likely reside in a monastery or a temple residence for monks. Before getting into the nitty-gritty of becoming a monk, let's visit some other, equally important aspects.
This paper outlines what one should prepare for and what one should expect when seeking the life of a mendicant or contemplative in the Theravada tradition. Some of the excerpts are drawn from my own personal experience.
There is, at present, no proof of life after death. If the concept of rebirth; life that follows ... more There is, at present, no proof of life after death. If the concept of rebirth; life that follows death, is a myth, then what reason would we have for not simply devoting our lives to the present life we now have? Regardless of how much we may enjoy the pleasant aspects of our present life, there is one thing that is inescapable, and this is suffering, displeasure, disappointment, sickness, death and hardship. What can we do now, in this present life, to make our lives happier and easier to live from day-to-day?
To say that the topic of whether the teachings of the Buddha constitute what the World considers ... more To say that the topic of whether the teachings of the Buddha constitute what the World considers to be religion, is a hotly debated one, but it shouldn’t be. This paper seeks to reveal that the actual teachings of the Buddha are the very antithesis of the worldview concept of religion.
This paper examines whether or not the claim that Buddha’s teachings and Buddhism is in fact a “religion.” Rather than use the word “Buddhism,” a word that the World equates with “religion,” supposedly created by the historical Buddha, I use the word Buddha-ism, as I believe this word reflects the difference between what the
Buddha actually taught and what humans have created. In this paper, great care is taken to present explanations that are based on existing comparative data; data that doesn’t rest on dogmatic religious traditionalism.
A comparative study of the Buddha’s teachings from an etymological, philological, epistemological, linguistic, and pragmatic approach reveals that: Of the various types of philosophical methodologies created by humankind, it is only the linguistic, epistemological and perhaps pragmatic philosophies that appear to reflect the concepts of what it was the Buddha actually taught. Religion or not religion: This paper examines why some so-called Buddhist lay persons, monks, nuns, non-sectarians, and secularists should righteously defend any position at all
Seems like an odd thing to consider; that someone could be addicted to suffering. We all h... more Seems like an odd thing to consider; that someone could be addicted to suffering. We all have to endure suffering of one sort or another, but there are some people who are literally addicted to distress. Now wait a minute, who would want such a thing? First of all, is such a thing actually possible?
Originally, this article was written in 2015. This update re-names this article and focuses mainly on the problem of literally being addicted to oneself or one’s own suffering. Of course, all human beings seek happiness and pleasure and do whatever we can to avoid suffering. So, why would someone allow themselves to become addicted to suffering?
Have you ever known a person who, although being provided with good advice or who are provided with specific steps to improve their lives, continue to complain; sort of wallowing in their suffering? This leaves others to wonder whether or not such a person actually finds some benefit to this kind of addiction.
A lot of people are wary of any discussion regarding rebirth or reincarnation. For many, particul... more A lot of people are wary of any discussion regarding rebirth or reincarnation. For many, particularly those born into any of the Western cultures, the subject is avoided. Some of this reluctance is due to the fact that both rebirth and reincarnation are misunderstood, particularly regarding the difference between the two. However, the wariness also stems from cultural biases and religious superstitions. When the teachings of the Buddha were introduced to the West, rebirth became the most difficult concept to comprehend. This is because, up to the time Buddha's teachings were introduced, the foundations for the Western world view developed not in the Eastern countries, but in ancient Greece and Rome. These world views, which were both materialistic and superstitious, became ingrained and woven into the fabric of Western religions and philosophy. These did not contain anything bordering on the concept of repeated rebirth. This resulting void of understanding of the Buddha's teaching of rebirth rests in the fact that most Western cultures hold such teachings (concepts) to be merely myth.
Many people the world over, think that Buddhists are atheists. It is, however, more correct to sa... more Many people the world over, think that Buddhists are atheists. It is, however, more correct to say that Buddhists are non-theists or perhaps agnostic. An atheist is someone that does not believe in gods or an all supreme god. “Many people are interested in distinguishing between the words agnostic and atheist. The difference is quite simple: atheist refers to someone who does not believe in the existence of a god or any gods, and agnostic refers to someone who doesn’t know whether there is a god, or even if such a thing is knowable. This distinction can be troublesome to remember, but examining the origins of the two words can help.
Agnostic first appeared in 1869, (possibly coined by the English biologist Thomas Henry Huxley), and was formed from the Greek agnōstos (meaning "unknown, unknowable"). Atheist came to English from the French athéisme. Although both words share a prefix (which is probably the source of much of the confusion) the main body of each word is quite different. Agnostic shares part of its history with words such as prognosticate and prognosis, words which have something to do with knowledge or knowing something. Atheist shares roots with words such as theology and theism, which generally have something to do with God. ” Buddha never said that one could not or should not believe in gods. However, he did discourage such beliefs, citing that there were hindrances for one to believe in such things that could have kammic (karmic) consequences.
In 1996, the great Theravadin monk, Venerable Nyanoponika Thera wrote: “Theism , however, is regarded as a kind of kamma (karma) teaching, insofar as it upholds the moral efficacy of [one’s] actions. Hence, a theist who leads a moral life may, like anyone else doing so, expect a favorable rebirth. If, however, fanaticism induces him [the theist believer] to persecute those who do not share his beliefs, this will have grave consequences for his future destiny. For fanatical attitudes, intolerance and violence against others, create unwholesome kamma (karma) leading to moral degeneration, and to an unhappy rebirth. ”
Well, first, let’s examine the stress itself. If someone asked you why you are so stressed o... more Well, first, let’s examine the stress itself. If someone asked you why you are so stressed out, you might feel like you want to reply: “Where would you like me to start? To begin with, I’m laid off from work; I don’t have enough to pay my bills; I am barely making my rent and utility payments; I’m eating Ramen noodles every day. I haven’t made my car payment in months.” If you have suffered because you have contracted COVID, that surely is stressful because it is a stressor on the physical body on top of everything else. The consequences of COVID on the global economy have been devastating, even greater than the depression of 2008, but despite the consequences of the 2008 financial depression, many survived in order to rebuild their lives. If you are one of the billions of people who have not contracted COVID, but are desperately trying to hang-in-there until things return to some semblance of normalcy, you are undoubtedly feeling some level of stress. Where is this stress coming from? You might want to say that it is ‘because’ of COVID, but that would be incorrect. COVID is a virus and cannot cause the kind of stress that most people, without COVID, are experiencing. Is the source of stress due to financial difficulties? Well, not really, although it is related. Is the source of stress stemming from being confined, alone or with our families? Without work we find that daily life is dramatically changed. We now have to spend more time with ourselves or our families without anything to do, partially because there is no money to buy the entertainments we used to have. We are not accustomed to being with ourselves or our families for days, weeks and months on end.
People can easily come up with some
description or idea of what they
consider to be fulfilling, b... more People can easily come up with some description or idea of what they consider to be fulfilling, but the concept or idea of liberation is not as simple. Of course, in the context of the teachings of the Buddha, both fulfillment and liberation have very specific meanings.
Fulfillment is generally equated with satisfaction. Liberation is generally equated with freedom. We can think of all sorts of things that satisfy us or all sorts of things that mean freedom to us, i.e., freedom to spend money as we wish, freedom to do what we want to do with our spare time, freedom to choose things that will satisfy us.
For the most part, whether talking about fulfillment, satisfaction, freedom or liberation, many people cite external sources that provide them with a sense of satisfaction or freedom. Of course, the Buddha spoke of the ultimate fulfillment; the ultimate liberation. Ultimate fulfillment, in context of the Buddha’s teachings, means living without suffering or ending suffering for good, and liberating or freeing oneself from ignorance.
In order to free oneself from ignorance, an individual would have to open their thinking; relax their thinking, as it were, to consider the depth and breadth of their own ignorance. Doing this requires that a person be able to recognize their own ignorance. This is not always an easy thing to accomplish, but it is a necessary first step toward learning to live a life that is fulfilling and not so subject to stress.
Confusion
If there is one thing that marks the Age in which we live, it is confusion. “What do ... more Confusion
If there is one thing that marks the Age in which we live, it is confusion. “What do you mean? I’m not confused.” “How can we be confused when we have the Internet?” Despite the fact that humankind has more information at its fingertips than any other time in history, how is it that people seem to know less…really know less? In some respects, the Internet contributes to confusion due to the glut of information that is not consistent, and this includes information about what the World calls “Buddhism.”
This paper does not seek to expose confusion with respect to the state of the World in terms of its political aspects or even the psychological characteristics of confusion. Rather, this paper seeks to provide a clear and basic understanding of what the World refers to as Buddhism; what Buddhism is, and specifically what it is not.
This paper is for those who have an interest in the teachings of the Buddha; for those who consider that they have been practitioners for a long time, and for many who have yet to be exposed to the teachings. Perhaps, in some small way, this article may help to re-align some common concepts.
The purpose of this paper is not to re-hash or reiterate a bunch of definitions, rules, doctrines or policies. Rather, the goal of this paper is to provide the essence, the flavor, a milieu, of the teachings of the Buddha without the conceptual overtones or shades that support common concepts and beliefs about what it means to learn and live the teachings of the Buddha. Learning and living the teachings of the Buddha does not make you a Buddhist, because truly, there is no such thing in reality. “Buddhist” is a concept, nothing more. Even to say that what the Buddha taught is a philosophy or a tradition, is conceptual, and one must live it to truly realize this.
The teachings of the Buddha contain the possibility that if one seriously dedicates their lives to living how life ought to be lived, as ascribed in the Four Noble Truths and the Eightfold Noble path, then there is the probability that such a person will completely eradicate their suffering, birth and death.
If you randomly ask ten people what they believe Buddhism is, you will likely get ten different responses. However, the one common response you will almost always get, is that it is a religion.
However, for those who have a more than cursory understanding of the teachings knows that what the Buddha taught is not about Buddhism. Quite the contrary. The Buddha did not teach Buddhism—not by any stretch of the imagination. In fact, it is likely that the Buddha would not be in concert with what today is called Buddhism.
Over 2,500 years ago, the Buddha’s insights and discoveries about human nature, created revolutio... more Over 2,500 years ago, the Buddha’s insights and discoveries about human nature, created revolutionary changes in many evolving world views. These were just as significant, if not more-so, than the enormously important discoveries of, say, Copernicus, Galileo or Magellan, eventually leading to the collapse of the then existing world-view created during the period marking Medieval Christian Civilization. One of the more profound discoveries of the Buddha was, what is known as the Three Marks of Existence. In the ancient Pali language, these are:
1) Annica 2) Dukkha 3) Anatta
Translated, these are 1) Impermanence, 2) Stress/Dissatisfaction/Suffering, and 3) Non-Self. Everything has some structure, regardless of whether it is an idea, a concept, a philosophy, a house or a tree. Everything has some foundation—an underpinning that supports the “thing.” Contemplating the structure of anything, you will notice that nothing exists independently from anything else. All things, regardless of the form, are dependent on something else. This is known as Dependent Origination. As Theravada monk Nyanaponika Thera states: “The Buddha teaches that life can be correctly understood only if these basic facts of existence are understood. And this understanding must take place, not only logically, but in confrontation with one's own experience. Insight-wisdom, which is the ultimate liberating factor in Buddhism, consists in just this experiential understanding of the three characteristics as applied to one's own bodily and mental processes, and deepened and matured in meditation.
Coronavirus: The Truth About the Nature of Reality, 2020
Buddhism is all about reality and the search for understanding the truth about the nature of real... more Buddhism is all about reality and the search for understanding the truth about the nature of reality. If any one subject is at the very core of the Buddha’s teachings, it is discovering, for oneself, the truth about the nature of reality. What does this phrase, “the truth about the nature of reality,” actually mean? Human beings have wrestled with the concept of reality for as long as the thoughts of human beings have been recorded.
Beginning with the end of the nineteenth century through the twentieth century, scientists began to realize that studying the universe, and the immense scope of matter, repeatedly led them face to face with a conundrum. The conundrum is consciousness. Buddhist author, Paul Levy, questions the source of reality in connection with consciousness:
“Are we discovering reality, or creating it? And if we are, at least in part, creating what we call reality, what are we creating it out of? According to our subjective experience the world certainly seems real enough, apparently contradicting what quantum physics is telling us about the world’s lack of inherent, objective reality. In the overwhelming majority of cases, the world behaves “as if” it has an independent reality, which furthers our visceral belief in objective reality. Yet objectivity itself is a recent human phenomenon. ”
Buddha, who lived in an era devoid of fMRI machines and neuroscientific studies, arrived at simil... more Buddha, who lived in an era devoid of fMRI machines and neuroscientific studies, arrived at similar conclusions about the human condition through introspection and meditation. His concept of Anatta, or non-self, asserts that the self is not a permanent, unchanging entity but a transient, ever-fluctuating process. This is remarkably similar to Hood’s view, albeit arrived at through vastly different methods. Herein lies an unexpected validation of sorts. Hood's scientific approach, far from undermining the Buddha's teachings, actually lends them a new kind of legitimacy. It suggests that the insights arrived at through meditation and spiritual introspection are not merely fanciful or metaphysical musings, but could have concrete basis in the workings of the human mind.
For those who are critical of religious doctrines, need not sift the Buddha's teachings through this filter, for the Buddha's teachings are devoid of the elements that are usually attributed to faith-based religions. Nevertheless, one cannot discount this intersection between modern psychological science and the Buddha's teachings. is rather fascinating. It's a rare and delightful instance where science and the philosophy of the Buddha, often seen as polar opposites, converge. It forces one, even skeptics, to acknowledge that ancient wisdom and modern science, despite their different paths, can sometimes arrive at startlingly similar destinations.
This confluence, I dare say, should not lead us to romanticize or mystify the Buddha’s teachings, nor should it compel us to dogmatically adhere to Hood's scientific perspectives. Rather, it should encourage a more nuanced understanding of the self – as a concept that transcends the boundaries of science and spirituality. It's a reminder that our quest for understanding the human condition is an ongoing journey, one that benefits from both the empirical rigor of science and the introspective depth of the teachings of the Buddha. That this convergence is happening more frequently in our modern age, ought to illicit in our own minds that the teachings of the Buddha do indeed have meaningful value for humankind.
Siddhartha Gotama, the man who became the awakened one, known as a Buddha, lived some 2,600 years... more Siddhartha Gotama, the man who became the awakened one, known as a Buddha, lived some 2,600 years ago. To many his existence seems like a fairy tale, but his influence on humankind has had a profound and lasting effect. Advancements of our modern world may seem to overshadow his teachings; considered too ancient to be of any significance for modern humankind. Buddha Dhamma, which is what a Buddha’s teachings are called, have been battered in modern times by commercial interests who market his wisdom for profit. Although science has advanced and altered our understanding of the Universe, the Buddha’s teachings have never changed nor have they ever been altered to fit with current historical and scientific knowledge. But in fact, as is shown in the following pages, the Buddha’s teachings, in many respects, confirm current scientific knowledge. However, regardless of the advancements gained through scientific exploration, science has yet to find an explanation for consciousness, death or rebirth. Yet, those many centuries ago, the Buddha provided clear explanations for all of these things. This paper examines, as much as it can, the Buddha’s life in a historical context; then approaches our current scientific knowledge for the purpose of elucidating the parallels within the Buddha Dhamma. Also examined is the profound pall of ignorance that humankind has wrought upon itself throughout history due to influences of religious dogma. Though science has given us tremendous insight and understanding of the material world, humankind remains in the dark with regard to an understanding of the human condition.
While there are certainly benefits of practicing tranquility (samatha) or breath (Anapanasati) me... more While there are certainly benefits of practicing tranquility (samatha) or breath (Anapanasati) meditation, merely going through the motions will not provide lasting benefits. People become disappointed and disinterested when they realize that there is much more to meditation than merely sitting quietly for a period of time. There is a huge dichotomy that exists with the glossy mass-marketed meditation. The very things that people expect to gain from this watered-down form of meditation cannot be achieved with this method. In order to ‘learn how to unwind and relax; learn how to manage stress; become a better person, derive respite from some temporary stressful situation,’ requires more than merely sitting quietly, and focusing on the breath for a period of time.
In relation to the question of, "Why am I who I am? we seldom, if ever, ask this question. In lar... more In relation to the question of, "Why am I who I am? we seldom, if ever, ask this question. In large part, we rarely contemplate the reasons behind why we have the life that we do. How we come to believe who it is that we think we are, is at the root of why the perception of ourselves is what it is. What are the mechanisms…the causes, underlying the kind of life that we live? There is great benefit to be gained by understanding the root conditions that cause our self-view and the kind of life that we are experiencing. Buddha discovered that turning one’s focus inward is the only way to answer this question.
“You shouldn't chase (anudhāvati) after the past or place expectations on the future. What is pa... more “You shouldn't chase (anudhāvati) after the past or place expectations on the future. What is past is left behind. The future is as yet unreached. Whatever quality is present you clearly see right there, right there. Not taken in, unshaken, that's how you develop the heart.
Ardently doing what should be done today, for who knows? Tomorrow death? There is no bargaining with mortality. Whoever lives thus ardently, relentlessly both day and night, has truly had an auspicious day.”
At first blush, it appears that the Buddha’s admonition is to forget the past and not chase after it. But, as is all too often the case in our modern Age, we should not take this statement as an explicit solution. The operable word in the Buddha’s teaching is “chase.” Our past is an integral part of human life and influences who we are in the present. Buddha is not saying that the past is of no consequence, he is saying that to “chase” after the past, whether desiring to repeat it or run away from it, is the wrong path (kummagga ).
Considering that for the rest of his life, the Buddha taught the Four Noble Truths, the purpose of which is a formulaic method for correcting the effects of past experiences that influence our present life. The past is not merely forgotten and swept under the proverbial rug.
Any person who grew up with parents that were substance abusers or who suffered any abuse as a child, will attest to the fact that to simply forget the past, merely put it aside, is trying to pretend that nothing happened. We are not always cognizant of the things that have influenced our present perceptions or behavior.
Are We Happy Yet? Dhamma & Environmental Concerns, 2022
Recently, I happened upon a post on the Pema Chodron Facebook Group, written by a man who, by the... more Recently, I happened upon a post on the Pema Chodron Facebook Group, written by a man who, by the timbre of his question, is deeply concerned about the Earth’s environment. His question was the spark behind this paper.
“Why don't any of the world’s leaders state the fact that consumerism must change? The textile industry alone stands for as much as 10% of the worlds annual carbon pollution... Buddha himself had a strong connection to nature and trees. And forest monks in Thailand get killed every year because of their attempt to save the woodlands. Thich Nhat Hanh, Dalai Lama and many other great teachers say that we one way or the other should involve ourselves in engaged Buddhism (sic): Both for our own, our children's - and for the planet’s sake. Is it about time for Buddhist practitioners in general to wake up as well..?"
A timely question indeed. However, the Earth hasn’t an opinion one way or another. The Earth has supposedly existed without human habitation for millions of years, and will exist, in one condition, form or other, long after human beings are gone. While we can have concern for the condition of the Earth and its environment, the greater concern should be the behavior of the human race, who are directly responsible for the damage done to this planet and its ecosystems.
Discovering the Middle Way, taught by the Buddha, requires first a willingness to want a better ... more Discovering the Middle Way, taught by the Buddha, requires first a willingness to want a better life right now. This Middle Way is a working model outlining a specific method for how life ought to be lived in order to achieve actual happiness.
The "Middle Way," is not about improvement. It is about changing how we think, but also understanding why we think what we do think. The Middle Way requires an examination of our cyclical and habitual ways of thinking, which is the source of suffering.
Pema Chodron, an American Buddhist nun, provides the following explanation of the Middle Way:
“As human beings, not only do we seek resolution, but we also feel that we deserve resolution. However, not only do we not deserve resolution, we suffer from resolution. We don’t deserve resolution; we deserve something better than that. We deserve our birthright, which is the Middle Way, an open state of mind that can relax with paradox and ambiguity. To the degree that we’ve been avoiding uncertainty, we’re naturally going to have withdrawal symptoms; withdrawal from always thinking that there’s a problem and that someone, somewhere, needs to fix it.
The Middle Way is wide open, but it’s tough going, because it goes against the grain of an ancient neurotic pattern that we all share. When we feel lonely, when we feel hopeless, what we want to do is move to the right or the left. We don’t want to sit and feel what we feel. We don’t want to go through the detox. Yet, the Middle Way encourages us to do just that. It encourages us to awaken the bravery that exists in everyone without exception, including you and me.”
The "Middle Way," is not about improvement. It is about changing how we think, but also understanding why we think what we do think. The Middle Way requires an examination of our cyclical and habitual ways of thinking, which is the source of suffering.
The truth is out there, or is it?
What is Truth? As you might imagine, if I had the answer to
th... more The truth is out there, or is it? What is Truth? As you might imagine, if I had the answer to this question, many people would be knocking on my door. Putting witticisms aside, contemplation of this question has been the focus of philosophy, law, science, theology, and many more areas of study, for thousands of years.
Beginning with the World’s earliest known philosophers such as Aristotle, right up to this moment in history, there exist volumes of philosophical contemplation on the subject of “truth.”
Truth, regardless of the field or subject to which it is sought, is difficult to pin down. But, why do you suppose this is the case? Isn’t truth simply the truth? Hasn’t it been said that truth needs no explanation, that it stands on its own? Unfortunately, not always and not precisely. Venturing into the reasons why defining “truth” is so difficult encompasses the entire history of humankind.
Considering Becoming a Monk? Let's chat a bit. Becoming a monk means that you will enter what is ... more Considering Becoming a Monk? Let's chat a bit. Becoming a monk means that you will enter what is known in the Pali texts as becoming an anagarika. This means that you are willingly asking to become a homeless one. This does not mean that you will live on the street. You will likely reside in a monastery or a temple residence for monks. Before getting into the nitty-gritty of becoming a monk, let's visit some other, equally important aspects.
This paper outlines what one should prepare for and what one should expect when seeking the life of a mendicant or contemplative in the Theravada tradition. Some of the excerpts are drawn from my own personal experience.
There is, at present, no proof of life after death. If the concept of rebirth; life that follows ... more There is, at present, no proof of life after death. If the concept of rebirth; life that follows death, is a myth, then what reason would we have for not simply devoting our lives to the present life we now have? Regardless of how much we may enjoy the pleasant aspects of our present life, there is one thing that is inescapable, and this is suffering, displeasure, disappointment, sickness, death and hardship. What can we do now, in this present life, to make our lives happier and easier to live from day-to-day?
To say that the topic of whether the teachings of the Buddha constitute what the World considers ... more To say that the topic of whether the teachings of the Buddha constitute what the World considers to be religion, is a hotly debated one, but it shouldn’t be. This paper seeks to reveal that the actual teachings of the Buddha are the very antithesis of the worldview concept of religion.
This paper examines whether or not the claim that Buddha’s teachings and Buddhism is in fact a “religion.” Rather than use the word “Buddhism,” a word that the World equates with “religion,” supposedly created by the historical Buddha, I use the word Buddha-ism, as I believe this word reflects the difference between what the
Buddha actually taught and what humans have created. In this paper, great care is taken to present explanations that are based on existing comparative data; data that doesn’t rest on dogmatic religious traditionalism.
A comparative study of the Buddha’s teachings from an etymological, philological, epistemological, linguistic, and pragmatic approach reveals that: Of the various types of philosophical methodologies created by humankind, it is only the linguistic, epistemological and perhaps pragmatic philosophies that appear to reflect the concepts of what it was the Buddha actually taught. Religion or not religion: This paper examines why some so-called Buddhist lay persons, monks, nuns, non-sectarians, and secularists should righteously defend any position at all
Seems like an odd thing to consider; that someone could be addicted to suffering. We all h... more Seems like an odd thing to consider; that someone could be addicted to suffering. We all have to endure suffering of one sort or another, but there are some people who are literally addicted to distress. Now wait a minute, who would want such a thing? First of all, is such a thing actually possible?
Originally, this article was written in 2015. This update re-names this article and focuses mainly on the problem of literally being addicted to oneself or one’s own suffering. Of course, all human beings seek happiness and pleasure and do whatever we can to avoid suffering. So, why would someone allow themselves to become addicted to suffering?
Have you ever known a person who, although being provided with good advice or who are provided with specific steps to improve their lives, continue to complain; sort of wallowing in their suffering? This leaves others to wonder whether or not such a person actually finds some benefit to this kind of addiction.
A lot of people are wary of any discussion regarding rebirth or reincarnation. For many, particul... more A lot of people are wary of any discussion regarding rebirth or reincarnation. For many, particularly those born into any of the Western cultures, the subject is avoided. Some of this reluctance is due to the fact that both rebirth and reincarnation are misunderstood, particularly regarding the difference between the two. However, the wariness also stems from cultural biases and religious superstitions. When the teachings of the Buddha were introduced to the West, rebirth became the most difficult concept to comprehend. This is because, up to the time Buddha's teachings were introduced, the foundations for the Western world view developed not in the Eastern countries, but in ancient Greece and Rome. These world views, which were both materialistic and superstitious, became ingrained and woven into the fabric of Western religions and philosophy. These did not contain anything bordering on the concept of repeated rebirth. This resulting void of understanding of the Buddha's teaching of rebirth rests in the fact that most Western cultures hold such teachings (concepts) to be merely myth.
Many people the world over, think that Buddhists are atheists. It is, however, more correct to sa... more Many people the world over, think that Buddhists are atheists. It is, however, more correct to say that Buddhists are non-theists or perhaps agnostic. An atheist is someone that does not believe in gods or an all supreme god. “Many people are interested in distinguishing between the words agnostic and atheist. The difference is quite simple: atheist refers to someone who does not believe in the existence of a god or any gods, and agnostic refers to someone who doesn’t know whether there is a god, or even if such a thing is knowable. This distinction can be troublesome to remember, but examining the origins of the two words can help.
Agnostic first appeared in 1869, (possibly coined by the English biologist Thomas Henry Huxley), and was formed from the Greek agnōstos (meaning "unknown, unknowable"). Atheist came to English from the French athéisme. Although both words share a prefix (which is probably the source of much of the confusion) the main body of each word is quite different. Agnostic shares part of its history with words such as prognosticate and prognosis, words which have something to do with knowledge or knowing something. Atheist shares roots with words such as theology and theism, which generally have something to do with God. ” Buddha never said that one could not or should not believe in gods. However, he did discourage such beliefs, citing that there were hindrances for one to believe in such things that could have kammic (karmic) consequences.
In 1996, the great Theravadin monk, Venerable Nyanoponika Thera wrote: “Theism , however, is regarded as a kind of kamma (karma) teaching, insofar as it upholds the moral efficacy of [one’s] actions. Hence, a theist who leads a moral life may, like anyone else doing so, expect a favorable rebirth. If, however, fanaticism induces him [the theist believer] to persecute those who do not share his beliefs, this will have grave consequences for his future destiny. For fanatical attitudes, intolerance and violence against others, create unwholesome kamma (karma) leading to moral degeneration, and to an unhappy rebirth. ”
Well, first, let’s examine the stress itself. If someone asked you why you are so stressed o... more Well, first, let’s examine the stress itself. If someone asked you why you are so stressed out, you might feel like you want to reply: “Where would you like me to start? To begin with, I’m laid off from work; I don’t have enough to pay my bills; I am barely making my rent and utility payments; I’m eating Ramen noodles every day. I haven’t made my car payment in months.” If you have suffered because you have contracted COVID, that surely is stressful because it is a stressor on the physical body on top of everything else. The consequences of COVID on the global economy have been devastating, even greater than the depression of 2008, but despite the consequences of the 2008 financial depression, many survived in order to rebuild their lives. If you are one of the billions of people who have not contracted COVID, but are desperately trying to hang-in-there until things return to some semblance of normalcy, you are undoubtedly feeling some level of stress. Where is this stress coming from? You might want to say that it is ‘because’ of COVID, but that would be incorrect. COVID is a virus and cannot cause the kind of stress that most people, without COVID, are experiencing. Is the source of stress due to financial difficulties? Well, not really, although it is related. Is the source of stress stemming from being confined, alone or with our families? Without work we find that daily life is dramatically changed. We now have to spend more time with ourselves or our families without anything to do, partially because there is no money to buy the entertainments we used to have. We are not accustomed to being with ourselves or our families for days, weeks and months on end.
People can easily come up with some
description or idea of what they
consider to be fulfilling, b... more People can easily come up with some description or idea of what they consider to be fulfilling, but the concept or idea of liberation is not as simple. Of course, in the context of the teachings of the Buddha, both fulfillment and liberation have very specific meanings.
Fulfillment is generally equated with satisfaction. Liberation is generally equated with freedom. We can think of all sorts of things that satisfy us or all sorts of things that mean freedom to us, i.e., freedom to spend money as we wish, freedom to do what we want to do with our spare time, freedom to choose things that will satisfy us.
For the most part, whether talking about fulfillment, satisfaction, freedom or liberation, many people cite external sources that provide them with a sense of satisfaction or freedom. Of course, the Buddha spoke of the ultimate fulfillment; the ultimate liberation. Ultimate fulfillment, in context of the Buddha’s teachings, means living without suffering or ending suffering for good, and liberating or freeing oneself from ignorance.
In order to free oneself from ignorance, an individual would have to open their thinking; relax their thinking, as it were, to consider the depth and breadth of their own ignorance. Doing this requires that a person be able to recognize their own ignorance. This is not always an easy thing to accomplish, but it is a necessary first step toward learning to live a life that is fulfilling and not so subject to stress.
Confusion
If there is one thing that marks the Age in which we live, it is confusion. “What do ... more Confusion
If there is one thing that marks the Age in which we live, it is confusion. “What do you mean? I’m not confused.” “How can we be confused when we have the Internet?” Despite the fact that humankind has more information at its fingertips than any other time in history, how is it that people seem to know less…really know less? In some respects, the Internet contributes to confusion due to the glut of information that is not consistent, and this includes information about what the World calls “Buddhism.”
This paper does not seek to expose confusion with respect to the state of the World in terms of its political aspects or even the psychological characteristics of confusion. Rather, this paper seeks to provide a clear and basic understanding of what the World refers to as Buddhism; what Buddhism is, and specifically what it is not.
This paper is for those who have an interest in the teachings of the Buddha; for those who consider that they have been practitioners for a long time, and for many who have yet to be exposed to the teachings. Perhaps, in some small way, this article may help to re-align some common concepts.
The purpose of this paper is not to re-hash or reiterate a bunch of definitions, rules, doctrines or policies. Rather, the goal of this paper is to provide the essence, the flavor, a milieu, of the teachings of the Buddha without the conceptual overtones or shades that support common concepts and beliefs about what it means to learn and live the teachings of the Buddha. Learning and living the teachings of the Buddha does not make you a Buddhist, because truly, there is no such thing in reality. “Buddhist” is a concept, nothing more. Even to say that what the Buddha taught is a philosophy or a tradition, is conceptual, and one must live it to truly realize this.
The teachings of the Buddha contain the possibility that if one seriously dedicates their lives to living how life ought to be lived, as ascribed in the Four Noble Truths and the Eightfold Noble path, then there is the probability that such a person will completely eradicate their suffering, birth and death.
If you randomly ask ten people what they believe Buddhism is, you will likely get ten different responses. However, the one common response you will almost always get, is that it is a religion.
However, for those who have a more than cursory understanding of the teachings knows that what the Buddha taught is not about Buddhism. Quite the contrary. The Buddha did not teach Buddhism—not by any stretch of the imagination. In fact, it is likely that the Buddha would not be in concert with what today is called Buddhism.
Over 2,500 years ago, the Buddha’s insights and discoveries about human nature, created revolutio... more Over 2,500 years ago, the Buddha’s insights and discoveries about human nature, created revolutionary changes in many evolving world views. These were just as significant, if not more-so, than the enormously important discoveries of, say, Copernicus, Galileo or Magellan, eventually leading to the collapse of the then existing world-view created during the period marking Medieval Christian Civilization. One of the more profound discoveries of the Buddha was, what is known as the Three Marks of Existence. In the ancient Pali language, these are:
1) Annica 2) Dukkha 3) Anatta
Translated, these are 1) Impermanence, 2) Stress/Dissatisfaction/Suffering, and 3) Non-Self. Everything has some structure, regardless of whether it is an idea, a concept, a philosophy, a house or a tree. Everything has some foundation—an underpinning that supports the “thing.” Contemplating the structure of anything, you will notice that nothing exists independently from anything else. All things, regardless of the form, are dependent on something else. This is known as Dependent Origination. As Theravada monk Nyanaponika Thera states: “The Buddha teaches that life can be correctly understood only if these basic facts of existence are understood. And this understanding must take place, not only logically, but in confrontation with one's own experience. Insight-wisdom, which is the ultimate liberating factor in Buddhism, consists in just this experiential understanding of the three characteristics as applied to one's own bodily and mental processes, and deepened and matured in meditation.
Coronavirus: The Truth About the Nature of Reality, 2020
Buddhism is all about reality and the search for understanding the truth about the nature of real... more Buddhism is all about reality and the search for understanding the truth about the nature of reality. If any one subject is at the very core of the Buddha’s teachings, it is discovering, for oneself, the truth about the nature of reality. What does this phrase, “the truth about the nature of reality,” actually mean? Human beings have wrestled with the concept of reality for as long as the thoughts of human beings have been recorded.
Beginning with the end of the nineteenth century through the twentieth century, scientists began to realize that studying the universe, and the immense scope of matter, repeatedly led them face to face with a conundrum. The conundrum is consciousness. Buddhist author, Paul Levy, questions the source of reality in connection with consciousness:
“Are we discovering reality, or creating it? And if we are, at least in part, creating what we call reality, what are we creating it out of? According to our subjective experience the world certainly seems real enough, apparently contradicting what quantum physics is telling us about the world’s lack of inherent, objective reality. In the overwhelming majority of cases, the world behaves “as if” it has an independent reality, which furthers our visceral belief in objective reality. Yet objectivity itself is a recent human phenomenon. ”
Discover the timeless wisdom of the Buddha's teachings in "Handbook for Living: The Eightfold Nob... more Discover the timeless wisdom of the Buddha's teachings in "Handbook for Living: The Eightfold Noble Path." In this comprehensive guide, the author takes you on a profound journey through the heart of Buddhism, revealing the path to genuine happiness and inner transformation.
The journey begins with an exploration of the historical roots of Buddhism, tracing its origins to the birth of the Buddha on a sacred full moon day. Delve into the rich tradition of the Theravada school, which has preserved the Buddha's teachings for over two and a half millennia, and learn about the painstaking efforts to pass down his wisdom through generations.
At the core of this book lies the Eightfold Noble Path, a practical and balanced approach to living a life of purpose and fulfillment. Explore each element of the path, from Right View to Right Concentration, as they guide you towards a deeper understanding of yourself and the world around you.
The author's candid and straight-forward approach brings the teachings of the Buddha to life, shedding light on the human condition and the root causes of suffering. You'll gain insight into the true nature of reality and embark on a journey toward liberation from craving, attachment, and ignorance.
"Handbook for Living" challenges preconceived notions about Buddhism, offering a fresh perspective on the Four Noble Truths and the Eightfold Noble Path. It emphasizes the importance of understanding the foundational teachings and warns against relying on teachings from self-proclaimed Buddhist teachers without a deep grasp of these principles.
This book not only examines the profound concepts of happiness and enlightenment but also addresses the modern conditions that influence our perception of reality and the causes of dissatisfaction and suffering in our lives. Through a thought-provoking discussion of the "Finger and the Moon" and an exploration of mental perspectives, you'll gain valuable insights to navigate the complexities of modern existence.
Whether you're a novice or a seasoned practitioner, "Handbook for Living" offers an insightful roadmap to help you find enduring happiness and skillful living. It's a must-read for anyone with a deep and steadfast interest in uncovering the wisdom of the Buddha's teachings. Get ready to embark on a transformative journey towards a life of peace, clarity, and tranquility.
Our modern world has seen fantastic scientific advancements that have the potential to improve hu... more Our modern world has seen fantastic scientific advancements that have the potential to improve human life. CRISPR-Cas9, AI, renewable energy sources, 3D printing, and nanotechnology are some of the discoveries that could impact human life for decades. Unfortunately, these advancements have also led to a rise in mental health issues, addiction, economic inequality, climate change, discrimination, and social isolation. The rise of technology gobbles up our time, further contributing to social disconnection with a significant impact on communities and families.
How can we navigate the unprecedented stresses of our modern lives? Is religion the answer? I do not believe that it is. Is religion a viable solution to the stresses of modern life?History records the fact that religion was and is responsible for many of the problems that people face, including conflict, ignorance, discimination, and dogmatism. Religion, in its long history, has only proven itself to be a way to avoid problems. Religion provides false comfort to people by offering simplistic answers to complex questions. Instead of addressing the root causes of stress and anxiety, religion encourages people to look for easy solutions in the form of prayer, faith, and obedience to religious authority. Something more is needed; something that zeroes in on the conditions of human life that cause the problems in the first place. How can anyone resolve the cause of human suffering without understanding the conditions behind the cause?
Religion actually creates more stress and tension in people's lives by promoting outdated and harmful beliefs about gender, sexuality, and morality. Strict rules and regulations imposed by religious authorities only serve to restrict people's freedom and limit their potential for growth and self-expression. Therefore, religion is not a solution to the stresses of modern life, but rather a source of them. Humankind needs to look beyond religious dogma and embrace rational thinking, scientific inquiry, and humanistic values in order to find real solutions to the problems of the modern world.
If Buddhism is considered a religion, then that concept throws the teachings of the Buddha into the ring with the world's religions contributing to the stresses of modern living. But, what if the real story is that what the Buddha taught is actually the farthest thing from religion? What if there was a way to prove that what the Buddha taught is not religion? How would that change your perspective about his teachings? This is the aim of my book. In this third edition, I prove that what the Buddha taught those many centuries ago is not, by any means, a religion.
Have you experienced enough modern-day stress to consider the possibility that what the Buddha taught may just be a non-religious solution for understanding the root cause of modern-day stress and the suffering it causes?
This book is intended for anyone interested in the subject of suicide. However, this book is not ... more This book is intended for anyone interested in the subject of suicide. However, this book is not recommended for those who may be in the throes of addiction, clinical depression or other serious psychological conditions, which may require intervention of mental health professionals, of which I am not. Before one can begin to accept that the Buddha provides an alternative solution to modern psychology with regard to the Self, a person must guard themselves from comparative the two and view
Buddha’s teachings as something new. The primary focus of the Buddha’s form of psychology is to understand and comprehend the nature of human experience and how it relates to conscious reality. Buddha’s form of the psychology of Self must be approached from an open-mindedness, the kind that was called by Zen teacher Shunryu Suzuki as the ‘beginner’s mind,’ a blank slate, full of curiosity.
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Teaching Documents by Ven. Dipobhasadhamma
For those who are critical of religious doctrines, need not sift the Buddha's teachings through this filter, for the Buddha's teachings are devoid of the elements that are usually attributed to faith-based religions. Nevertheless, one cannot discount this intersection between modern psychological science and the Buddha's teachings. is rather fascinating. It's a rare and delightful instance where science and the philosophy of the Buddha, often seen as polar opposites, converge. It forces one, even skeptics, to acknowledge that ancient wisdom and modern science, despite their different paths, can sometimes arrive at startlingly similar destinations.
This confluence, I dare say, should not lead us to romanticize or mystify the Buddha’s teachings, nor should it compel us to dogmatically adhere to Hood's scientific perspectives. Rather, it should encourage a more nuanced understanding of the self – as a concept that transcends the boundaries of science and spirituality. It's a reminder that our quest for understanding the human condition is an ongoing journey, one that benefits from both the empirical rigor of science and the introspective depth of the teachings of the Buddha. That this convergence is happening more frequently in our modern age, ought to illicit in our own minds that the teachings of the Buddha do indeed have meaningful value for humankind.
Ardently doing what should be done today, for who knows? Tomorrow death? There is no bargaining with mortality. Whoever lives thus ardently, relentlessly both day and night, has truly had an auspicious day.”
At first blush, it appears that the Buddha’s admonition is to forget the past and not chase after it. But, as is all too often the case in our modern Age, we should not take this statement as an explicit solution. The operable word in the Buddha’s teaching is “chase.” Our past is an integral part of human life and influences who we are in the present. Buddha is not saying that the past is of no consequence, he is saying that to “chase” after the past, whether desiring to repeat it or run away from it, is the wrong path (kummagga ).
Considering that for the rest of his life, the Buddha taught the Four Noble Truths, the purpose of which is a formulaic method for correcting the effects of past experiences that influence our present life. The past is not merely forgotten and swept under the proverbial rug.
Any person who grew up with parents that were substance abusers or who suffered any abuse as a child, will attest to the fact that to simply forget the past, merely put it aside, is trying to pretend that nothing happened. We are not always cognizant of the things that have influenced our present perceptions or behavior.
“Why don't any of the world’s leaders state the fact that consumerism must change? The textile industry alone stands for as much as 10% of the worlds annual carbon pollution... Buddha himself had a strong connection to nature and trees. And forest monks in Thailand get killed every year because of their attempt to save the woodlands. Thich Nhat Hanh, Dalai Lama and many other great teachers say that we one way or the other should involve ourselves in engaged Buddhism (sic): Both for our own, our children's - and for the planet’s sake. Is it about time for Buddhist practitioners in general to wake up as well..?"
A timely question indeed. However, the Earth hasn’t an opinion one way or another. The Earth has supposedly existed without human habitation for millions of years, and will exist, in one condition, form or other, long after human beings are gone. While we can have concern for the condition of the Earth and its environment, the greater concern should be the behavior of the human race, who are directly responsible for the damage done to this planet and its ecosystems.
The "Middle Way," is not about improvement. It is about changing how we think, but also understanding why we think what we do think. The Middle Way requires an examination of our cyclical and habitual ways of thinking, which is the source of suffering.
Pema Chodron, an American Buddhist nun, provides the following explanation of the Middle Way:
“As human beings, not only do we seek resolution, but we also feel that we deserve resolution. However, not only do we not deserve resolution, we suffer from resolution. We don’t deserve resolution; we deserve
something better than that. We deserve our birthright, which is the Middle Way, an open state of mind that can relax with paradox and ambiguity. To the degree that we’ve been avoiding uncertainty, we’re naturally going to have withdrawal symptoms; withdrawal from
always thinking that there’s a problem and that someone, somewhere, needs to fix it.
The Middle Way is wide open, but it’s tough going, because it goes against the grain of an ancient neurotic pattern that we all share. When we feel lonely, when we feel hopeless, what we want to do is move to
the right or the left. We don’t want to sit and feel what we feel. We don’t want to go through the detox. Yet, the Middle Way encourages us to do just that. It encourages us to awaken the bravery that exists in
everyone without exception, including you and me.”
The "Middle Way," is not about improvement. It is about changing how we think, but also understanding why we think what we do think. The Middle Way requires an examination of our cyclical and habitual ways of thinking, which is the source of suffering.
What is Truth? As you might imagine, if I had the answer to
this question, many people would be knocking on my door. Putting witticisms aside, contemplation of this question has been the focus of philosophy, law, science, theology, and many more areas of study, for
thousands of years.
Beginning with the World’s earliest known philosophers such as Aristotle, right up to this moment in history, there exist volumes of philosophical contemplation on the subject of “truth.”
Truth, regardless of the field or subject to which it is sought, is difficult to pin down. But, why do you suppose this is the case? Isn’t truth simply the truth? Hasn’t it been said that truth needs no explanation, that it stands
on its own? Unfortunately, not always and not precisely. Venturing into the reasons why defining “truth” is so difficult encompasses
the entire history of humankind.
This paper outlines what one should prepare for and what one should expect when seeking the life of a mendicant or contemplative in the Theravada tradition. Some of the excerpts are drawn from my own personal experience.
This paper examines whether or not the claim that Buddha’s teachings and Buddhism is in fact a “religion.” Rather than use the word “Buddhism,” a word that the World equates with “religion,” supposedly created by the historical Buddha, I use the word Buddha-ism, as I believe this word reflects the difference between what the
Buddha actually taught and what humans have created. In this paper, great care is taken to present explanations that are based on existing comparative data; data that doesn’t rest on dogmatic religious traditionalism.
A comparative study of the Buddha’s teachings from an etymological, philological, epistemological, linguistic, and pragmatic approach reveals that: Of the various types of philosophical methodologies created by humankind, it is only the linguistic, epistemological and perhaps pragmatic philosophies that appear to reflect the concepts of what it was the Buddha actually taught. Religion or not religion: This paper examines why some so-called Buddhist lay persons, monks, nuns, non-sectarians, and secularists should righteously defend any position at all
Originally, this article was written in 2015. This update re-names this article and focuses mainly on the problem of literally being addicted to oneself or one’s own suffering. Of course, all human beings seek happiness and pleasure and do whatever we can to avoid suffering. So, why would someone allow themselves to become addicted to suffering?
Have you ever known a person who, although being provided with good advice or who are provided with specific steps to improve their lives, continue to complain; sort of wallowing in their suffering? This leaves others to wonder whether or not such a person actually finds some benefit to this kind of addiction.
“Many people are interested in distinguishing between the words agnostic and atheist. The difference is quite simple: atheist refers to someone who does not believe in the existence of a god or any gods, and agnostic refers to someone who doesn’t know whether there is a god, or even if such a thing is knowable. This distinction can be troublesome to remember, but examining the origins of the two words can help.
Agnostic first appeared in 1869, (possibly coined by the English biologist Thomas Henry Huxley), and was formed from the Greek agnōstos (meaning "unknown, unknowable"). Atheist came to English from the French athéisme. Although both words share a prefix (which is probably the source of much of the confusion) the main body of each word is quite different. Agnostic shares part of its history with words such as prognosticate and prognosis, words which have something to do with knowledge or knowing something. Atheist shares roots with words such as theology and theism, which generally have something to do with God. ”
Buddha never said that one could not or should not believe in gods. However, he did discourage such beliefs, citing that there were hindrances for one to believe in such things that could have kammic (karmic) consequences.
In 1996, the great Theravadin monk, Venerable Nyanoponika Thera wrote:
“Theism , however, is regarded as a kind of kamma (karma) teaching, insofar as it upholds the moral efficacy of [one’s] actions. Hence, a theist who leads a moral life may, like anyone else doing so, expect a favorable rebirth. If, however, fanaticism induces him [the theist believer] to persecute those who do not share his beliefs, this will have grave consequences for his future destiny. For fanatical attitudes, intolerance and violence against others, create unwholesome kamma (karma) leading to moral degeneration, and to an unhappy rebirth. ”
If you have suffered because you have contracted COVID, that surely is stressful because it is a stressor on the physical body on top of everything else. The consequences of COVID on the global economy have been devastating, even greater than the depression of 2008, but despite the consequences of the 2008 financial depression, many survived in order to rebuild their lives.
If you are one of the billions of people who have not contracted COVID, but are desperately trying to hang-in-there until things return to some semblance of normalcy, you are undoubtedly feeling some level of stress.
Where is this stress coming from? You might want to say that it is ‘because’ of COVID, but that would be incorrect. COVID is a virus and cannot cause the kind of stress that most people, without COVID, are experiencing. Is the source of stress due to financial difficulties? Well, not really, although it is related. Is the source of stress stemming from being confined, alone or with our families? Without work we find that daily life is dramatically changed. We now have to spend more time with ourselves or our families without anything to do, partially because there is no money to buy the entertainments we used to have. We are not accustomed to being with ourselves or our families for days, weeks and months on end.
description or idea of what they
consider to be fulfilling, but the concept or
idea of liberation is not as simple. Of course,
in the context of the teachings of the Buddha,
both fulfillment and liberation have very
specific meanings.
Fulfillment is generally equated with satisfaction. Liberation is generally equated with freedom. We can think of all sorts of things that satisfy us or all sorts of things that mean freedom to us, i.e., freedom to spend money as we wish, freedom to do what we want to do with our spare time, freedom to choose things that will satisfy us.
For the most part, whether talking about fulfillment, satisfaction, freedom or liberation, many people cite external sources that provide them
with a sense of satisfaction or freedom. Of course, the Buddha spoke of the ultimate fulfillment; the ultimate liberation. Ultimate fulfillment, in context of the Buddha’s teachings, means living without suffering or ending suffering for good, and liberating or freeing oneself from ignorance.
In order to free oneself from ignorance, an individual would have to open their thinking; relax their thinking, as it were, to consider the depth and
breadth of their own ignorance. Doing this requires that a person be able to recognize their own ignorance. This is not always an easy thing to accomplish, but it is a necessary first step toward learning to live a life that is fulfilling and not so subject to stress.
If there is one thing that marks the Age in which we live, it is confusion. “What do you mean? I’m not confused.” “How can we be confused when we have the Internet?” Despite the fact that humankind has more information at its fingertips than any other time in history, how is it that people seem to know less…really know less? In some respects, the Internet contributes to confusion due to the glut of information that is not consistent, and this includes information about what the World calls “Buddhism.”
This paper does not seek to expose confusion with respect to the state of the World in terms of its political aspects or even the psychological characteristics of confusion. Rather, this paper seeks to provide a clear and basic understanding of what the World refers to as Buddhism; what Buddhism is, and specifically what it is not.
This paper is for those who have an interest in the teachings of the Buddha; for those who consider that they have been practitioners for a long time, and for many who have yet to be exposed to the teachings. Perhaps, in some small way, this article may help to re-align some common concepts.
The purpose of this paper is not to re-hash or reiterate a bunch of definitions, rules, doctrines or policies. Rather, the goal of this paper is to provide the essence, the flavor, a milieu, of the teachings of the Buddha without the conceptual overtones or shades that support common concepts and beliefs about what it means to learn and live the teachings of the Buddha. Learning and living the teachings of the Buddha does not make you a Buddhist, because truly, there is no such thing in reality. “Buddhist” is a concept, nothing more. Even to say that what the Buddha taught is a philosophy or a tradition, is conceptual, and one must live it to truly realize this.
The teachings of the Buddha contain the possibility that if one seriously dedicates their lives to living how life ought to be lived, as ascribed in the Four Noble Truths and the Eightfold Noble path, then there is the probability that such a person will completely eradicate their suffering, birth and death.
If you randomly ask ten people what they believe Buddhism is, you will likely get ten different responses. However, the one common response you will almost always get, is that it is a religion.
However, for those who have a more than cursory understanding of the teachings knows that what the Buddha taught is not about Buddhism. Quite the contrary. The Buddha did not teach Buddhism—not by any stretch of the imagination. In fact, it is likely that the Buddha would not be in concert with what today is called Buddhism.
One of the more profound discoveries of the Buddha was, what is known as the Three Marks of Existence. In the ancient Pali language, these are:
1) Annica
2) Dukkha
3) Anatta
Translated, these are 1) Impermanence, 2) Stress/Dissatisfaction/Suffering, and 3) Non-Self.
Everything has some structure, regardless of whether it is an idea, a concept, a philosophy, a house or a tree. Everything has some foundation—an underpinning that supports the “thing.” Contemplating the structure of anything, you will notice that nothing exists independently from anything else. All things, regardless of the form, are dependent on something else. This is known as Dependent Origination.
As Theravada monk Nyanaponika Thera states: “The Buddha teaches that life can be correctly understood only if these basic facts of existence are understood. And this understanding must take place, not only logically, but in confrontation with one's own experience. Insight-wisdom, which is the ultimate liberating factor in Buddhism, consists in just this experiential understanding of the three characteristics as applied to one's own bodily and mental processes, and deepened and matured in meditation.
What does this phrase, “the truth about the nature of reality,” actually mean? Human beings have wrestled with the concept of reality for as long as the thoughts of human beings have been recorded.
Beginning with the end of the nineteenth century through the twentieth century, scientists began to realize that studying the universe, and the immense scope of matter, repeatedly led them face to face with a conundrum. The conundrum is consciousness. Buddhist author, Paul Levy, questions the source of reality in connection with consciousness:
“Are we discovering reality, or creating it? And if we are, at least in part, creating what we call reality, what are we creating it out of? According to our subjective experience the world certainly seems real enough, apparently contradicting what quantum physics is telling us about the world’s lack of inherent, objective reality. In the overwhelming majority of cases, the world behaves “as if” it has an independent reality, which furthers our visceral belief in objective reality. Yet objectivity itself is a recent human phenomenon. ”
For those who are critical of religious doctrines, need not sift the Buddha's teachings through this filter, for the Buddha's teachings are devoid of the elements that are usually attributed to faith-based religions. Nevertheless, one cannot discount this intersection between modern psychological science and the Buddha's teachings. is rather fascinating. It's a rare and delightful instance where science and the philosophy of the Buddha, often seen as polar opposites, converge. It forces one, even skeptics, to acknowledge that ancient wisdom and modern science, despite their different paths, can sometimes arrive at startlingly similar destinations.
This confluence, I dare say, should not lead us to romanticize or mystify the Buddha’s teachings, nor should it compel us to dogmatically adhere to Hood's scientific perspectives. Rather, it should encourage a more nuanced understanding of the self – as a concept that transcends the boundaries of science and spirituality. It's a reminder that our quest for understanding the human condition is an ongoing journey, one that benefits from both the empirical rigor of science and the introspective depth of the teachings of the Buddha. That this convergence is happening more frequently in our modern age, ought to illicit in our own minds that the teachings of the Buddha do indeed have meaningful value for humankind.
Ardently doing what should be done today, for who knows? Tomorrow death? There is no bargaining with mortality. Whoever lives thus ardently, relentlessly both day and night, has truly had an auspicious day.”
At first blush, it appears that the Buddha’s admonition is to forget the past and not chase after it. But, as is all too often the case in our modern Age, we should not take this statement as an explicit solution. The operable word in the Buddha’s teaching is “chase.” Our past is an integral part of human life and influences who we are in the present. Buddha is not saying that the past is of no consequence, he is saying that to “chase” after the past, whether desiring to repeat it or run away from it, is the wrong path (kummagga ).
Considering that for the rest of his life, the Buddha taught the Four Noble Truths, the purpose of which is a formulaic method for correcting the effects of past experiences that influence our present life. The past is not merely forgotten and swept under the proverbial rug.
Any person who grew up with parents that were substance abusers or who suffered any abuse as a child, will attest to the fact that to simply forget the past, merely put it aside, is trying to pretend that nothing happened. We are not always cognizant of the things that have influenced our present perceptions or behavior.
“Why don't any of the world’s leaders state the fact that consumerism must change? The textile industry alone stands for as much as 10% of the worlds annual carbon pollution... Buddha himself had a strong connection to nature and trees. And forest monks in Thailand get killed every year because of their attempt to save the woodlands. Thich Nhat Hanh, Dalai Lama and many other great teachers say that we one way or the other should involve ourselves in engaged Buddhism (sic): Both for our own, our children's - and for the planet’s sake. Is it about time for Buddhist practitioners in general to wake up as well..?"
A timely question indeed. However, the Earth hasn’t an opinion one way or another. The Earth has supposedly existed without human habitation for millions of years, and will exist, in one condition, form or other, long after human beings are gone. While we can have concern for the condition of the Earth and its environment, the greater concern should be the behavior of the human race, who are directly responsible for the damage done to this planet and its ecosystems.
The "Middle Way," is not about improvement. It is about changing how we think, but also understanding why we think what we do think. The Middle Way requires an examination of our cyclical and habitual ways of thinking, which is the source of suffering.
Pema Chodron, an American Buddhist nun, provides the following explanation of the Middle Way:
“As human beings, not only do we seek resolution, but we also feel that we deserve resolution. However, not only do we not deserve resolution, we suffer from resolution. We don’t deserve resolution; we deserve
something better than that. We deserve our birthright, which is the Middle Way, an open state of mind that can relax with paradox and ambiguity. To the degree that we’ve been avoiding uncertainty, we’re naturally going to have withdrawal symptoms; withdrawal from
always thinking that there’s a problem and that someone, somewhere, needs to fix it.
The Middle Way is wide open, but it’s tough going, because it goes against the grain of an ancient neurotic pattern that we all share. When we feel lonely, when we feel hopeless, what we want to do is move to
the right or the left. We don’t want to sit and feel what we feel. We don’t want to go through the detox. Yet, the Middle Way encourages us to do just that. It encourages us to awaken the bravery that exists in
everyone without exception, including you and me.”
The "Middle Way," is not about improvement. It is about changing how we think, but also understanding why we think what we do think. The Middle Way requires an examination of our cyclical and habitual ways of thinking, which is the source of suffering.
What is Truth? As you might imagine, if I had the answer to
this question, many people would be knocking on my door. Putting witticisms aside, contemplation of this question has been the focus of philosophy, law, science, theology, and many more areas of study, for
thousands of years.
Beginning with the World’s earliest known philosophers such as Aristotle, right up to this moment in history, there exist volumes of philosophical contemplation on the subject of “truth.”
Truth, regardless of the field or subject to which it is sought, is difficult to pin down. But, why do you suppose this is the case? Isn’t truth simply the truth? Hasn’t it been said that truth needs no explanation, that it stands
on its own? Unfortunately, not always and not precisely. Venturing into the reasons why defining “truth” is so difficult encompasses
the entire history of humankind.
This paper outlines what one should prepare for and what one should expect when seeking the life of a mendicant or contemplative in the Theravada tradition. Some of the excerpts are drawn from my own personal experience.
This paper examines whether or not the claim that Buddha’s teachings and Buddhism is in fact a “religion.” Rather than use the word “Buddhism,” a word that the World equates with “religion,” supposedly created by the historical Buddha, I use the word Buddha-ism, as I believe this word reflects the difference between what the
Buddha actually taught and what humans have created. In this paper, great care is taken to present explanations that are based on existing comparative data; data that doesn’t rest on dogmatic religious traditionalism.
A comparative study of the Buddha’s teachings from an etymological, philological, epistemological, linguistic, and pragmatic approach reveals that: Of the various types of philosophical methodologies created by humankind, it is only the linguistic, epistemological and perhaps pragmatic philosophies that appear to reflect the concepts of what it was the Buddha actually taught. Religion or not religion: This paper examines why some so-called Buddhist lay persons, monks, nuns, non-sectarians, and secularists should righteously defend any position at all
Originally, this article was written in 2015. This update re-names this article and focuses mainly on the problem of literally being addicted to oneself or one’s own suffering. Of course, all human beings seek happiness and pleasure and do whatever we can to avoid suffering. So, why would someone allow themselves to become addicted to suffering?
Have you ever known a person who, although being provided with good advice or who are provided with specific steps to improve their lives, continue to complain; sort of wallowing in their suffering? This leaves others to wonder whether or not such a person actually finds some benefit to this kind of addiction.
“Many people are interested in distinguishing between the words agnostic and atheist. The difference is quite simple: atheist refers to someone who does not believe in the existence of a god or any gods, and agnostic refers to someone who doesn’t know whether there is a god, or even if such a thing is knowable. This distinction can be troublesome to remember, but examining the origins of the two words can help.
Agnostic first appeared in 1869, (possibly coined by the English biologist Thomas Henry Huxley), and was formed from the Greek agnōstos (meaning "unknown, unknowable"). Atheist came to English from the French athéisme. Although both words share a prefix (which is probably the source of much of the confusion) the main body of each word is quite different. Agnostic shares part of its history with words such as prognosticate and prognosis, words which have something to do with knowledge or knowing something. Atheist shares roots with words such as theology and theism, which generally have something to do with God. ”
Buddha never said that one could not or should not believe in gods. However, he did discourage such beliefs, citing that there were hindrances for one to believe in such things that could have kammic (karmic) consequences.
In 1996, the great Theravadin monk, Venerable Nyanoponika Thera wrote:
“Theism , however, is regarded as a kind of kamma (karma) teaching, insofar as it upholds the moral efficacy of [one’s] actions. Hence, a theist who leads a moral life may, like anyone else doing so, expect a favorable rebirth. If, however, fanaticism induces him [the theist believer] to persecute those who do not share his beliefs, this will have grave consequences for his future destiny. For fanatical attitudes, intolerance and violence against others, create unwholesome kamma (karma) leading to moral degeneration, and to an unhappy rebirth. ”
If you have suffered because you have contracted COVID, that surely is stressful because it is a stressor on the physical body on top of everything else. The consequences of COVID on the global economy have been devastating, even greater than the depression of 2008, but despite the consequences of the 2008 financial depression, many survived in order to rebuild their lives.
If you are one of the billions of people who have not contracted COVID, but are desperately trying to hang-in-there until things return to some semblance of normalcy, you are undoubtedly feeling some level of stress.
Where is this stress coming from? You might want to say that it is ‘because’ of COVID, but that would be incorrect. COVID is a virus and cannot cause the kind of stress that most people, without COVID, are experiencing. Is the source of stress due to financial difficulties? Well, not really, although it is related. Is the source of stress stemming from being confined, alone or with our families? Without work we find that daily life is dramatically changed. We now have to spend more time with ourselves or our families without anything to do, partially because there is no money to buy the entertainments we used to have. We are not accustomed to being with ourselves or our families for days, weeks and months on end.
description or idea of what they
consider to be fulfilling, but the concept or
idea of liberation is not as simple. Of course,
in the context of the teachings of the Buddha,
both fulfillment and liberation have very
specific meanings.
Fulfillment is generally equated with satisfaction. Liberation is generally equated with freedom. We can think of all sorts of things that satisfy us or all sorts of things that mean freedom to us, i.e., freedom to spend money as we wish, freedom to do what we want to do with our spare time, freedom to choose things that will satisfy us.
For the most part, whether talking about fulfillment, satisfaction, freedom or liberation, many people cite external sources that provide them
with a sense of satisfaction or freedom. Of course, the Buddha spoke of the ultimate fulfillment; the ultimate liberation. Ultimate fulfillment, in context of the Buddha’s teachings, means living without suffering or ending suffering for good, and liberating or freeing oneself from ignorance.
In order to free oneself from ignorance, an individual would have to open their thinking; relax their thinking, as it were, to consider the depth and
breadth of their own ignorance. Doing this requires that a person be able to recognize their own ignorance. This is not always an easy thing to accomplish, but it is a necessary first step toward learning to live a life that is fulfilling and not so subject to stress.
If there is one thing that marks the Age in which we live, it is confusion. “What do you mean? I’m not confused.” “How can we be confused when we have the Internet?” Despite the fact that humankind has more information at its fingertips than any other time in history, how is it that people seem to know less…really know less? In some respects, the Internet contributes to confusion due to the glut of information that is not consistent, and this includes information about what the World calls “Buddhism.”
This paper does not seek to expose confusion with respect to the state of the World in terms of its political aspects or even the psychological characteristics of confusion. Rather, this paper seeks to provide a clear and basic understanding of what the World refers to as Buddhism; what Buddhism is, and specifically what it is not.
This paper is for those who have an interest in the teachings of the Buddha; for those who consider that they have been practitioners for a long time, and for many who have yet to be exposed to the teachings. Perhaps, in some small way, this article may help to re-align some common concepts.
The purpose of this paper is not to re-hash or reiterate a bunch of definitions, rules, doctrines or policies. Rather, the goal of this paper is to provide the essence, the flavor, a milieu, of the teachings of the Buddha without the conceptual overtones or shades that support common concepts and beliefs about what it means to learn and live the teachings of the Buddha. Learning and living the teachings of the Buddha does not make you a Buddhist, because truly, there is no such thing in reality. “Buddhist” is a concept, nothing more. Even to say that what the Buddha taught is a philosophy or a tradition, is conceptual, and one must live it to truly realize this.
The teachings of the Buddha contain the possibility that if one seriously dedicates their lives to living how life ought to be lived, as ascribed in the Four Noble Truths and the Eightfold Noble path, then there is the probability that such a person will completely eradicate their suffering, birth and death.
If you randomly ask ten people what they believe Buddhism is, you will likely get ten different responses. However, the one common response you will almost always get, is that it is a religion.
However, for those who have a more than cursory understanding of the teachings knows that what the Buddha taught is not about Buddhism. Quite the contrary. The Buddha did not teach Buddhism—not by any stretch of the imagination. In fact, it is likely that the Buddha would not be in concert with what today is called Buddhism.
One of the more profound discoveries of the Buddha was, what is known as the Three Marks of Existence. In the ancient Pali language, these are:
1) Annica
2) Dukkha
3) Anatta
Translated, these are 1) Impermanence, 2) Stress/Dissatisfaction/Suffering, and 3) Non-Self.
Everything has some structure, regardless of whether it is an idea, a concept, a philosophy, a house or a tree. Everything has some foundation—an underpinning that supports the “thing.” Contemplating the structure of anything, you will notice that nothing exists independently from anything else. All things, regardless of the form, are dependent on something else. This is known as Dependent Origination.
As Theravada monk Nyanaponika Thera states: “The Buddha teaches that life can be correctly understood only if these basic facts of existence are understood. And this understanding must take place, not only logically, but in confrontation with one's own experience. Insight-wisdom, which is the ultimate liberating factor in Buddhism, consists in just this experiential understanding of the three characteristics as applied to one's own bodily and mental processes, and deepened and matured in meditation.
What does this phrase, “the truth about the nature of reality,” actually mean? Human beings have wrestled with the concept of reality for as long as the thoughts of human beings have been recorded.
Beginning with the end of the nineteenth century through the twentieth century, scientists began to realize that studying the universe, and the immense scope of matter, repeatedly led them face to face with a conundrum. The conundrum is consciousness. Buddhist author, Paul Levy, questions the source of reality in connection with consciousness:
“Are we discovering reality, or creating it? And if we are, at least in part, creating what we call reality, what are we creating it out of? According to our subjective experience the world certainly seems real enough, apparently contradicting what quantum physics is telling us about the world’s lack of inherent, objective reality. In the overwhelming majority of cases, the world behaves “as if” it has an independent reality, which furthers our visceral belief in objective reality. Yet objectivity itself is a recent human phenomenon. ”
The journey begins with an exploration of the historical roots of Buddhism, tracing its origins to the birth of the Buddha on a sacred full moon day. Delve into the rich tradition of the Theravada school, which has preserved the Buddha's teachings for over two and a half millennia, and learn about the painstaking efforts to pass down his wisdom through generations.
At the core of this book lies the Eightfold Noble Path, a practical and balanced approach to living a life of purpose and fulfillment. Explore each element of the path, from Right View to Right Concentration, as they guide you towards a deeper understanding of yourself and the world around you.
The author's candid and straight-forward approach brings the teachings of the Buddha to life, shedding light on the human condition and the root causes of suffering. You'll gain insight into the true nature of reality and embark on a journey toward liberation from craving, attachment, and ignorance.
"Handbook for Living" challenges preconceived notions about Buddhism, offering a fresh perspective on the Four Noble Truths and the Eightfold Noble Path. It emphasizes the importance of understanding the foundational teachings and warns against relying on teachings from self-proclaimed Buddhist teachers without a deep grasp of these principles.
This book not only examines the profound concepts of happiness and enlightenment but also addresses the modern conditions that influence our perception of reality and the causes of dissatisfaction and suffering in our lives. Through a thought-provoking discussion of the "Finger and the Moon" and an exploration of mental perspectives, you'll gain valuable insights to navigate the complexities of modern existence.
Whether you're a novice or a seasoned practitioner, "Handbook for Living" offers an insightful roadmap to help you find enduring happiness and skillful living. It's a must-read for anyone with a deep and steadfast interest in uncovering the wisdom of the Buddha's teachings. Get ready to embark on a transformative journey towards a life of peace, clarity, and tranquility.
How can we navigate the unprecedented stresses of our modern lives? Is religion the answer? I do not believe that it is. Is religion a viable solution to the stresses of modern life?History records the fact that religion was and is responsible for many of the problems that people face, including conflict, ignorance, discimination, and dogmatism. Religion, in its long history, has only proven itself to be a way to avoid problems. Religion provides false comfort to people by offering simplistic answers to complex questions. Instead of addressing the root causes of stress and anxiety, religion encourages people to look for easy solutions in the form of prayer, faith, and obedience to religious authority. Something more is needed; something that zeroes in on the conditions of human life that cause the problems in the first place. How can anyone resolve the cause of human suffering without understanding the conditions behind the cause?
Religion actually creates more stress and tension in people's lives by promoting outdated and harmful beliefs about gender, sexuality, and morality. Strict rules and regulations imposed by religious authorities only serve to restrict people's freedom and limit their potential for growth and self-expression. Therefore, religion is not a solution to the stresses of modern life, but rather a source of them. Humankind needs to look beyond religious dogma and embrace rational thinking, scientific inquiry, and humanistic values in order to find real solutions to the problems of the modern world.
If Buddhism is considered a religion, then that concept throws the teachings of the Buddha into the ring with the world's religions contributing to the stresses of modern living. But, what if the real story is that what the Buddha taught is actually the farthest thing from religion? What if there was a way to prove that what the Buddha taught is not religion? How would that change your perspective about his teachings? This is the aim of my book. In this third edition, I prove that what the Buddha taught those many centuries ago is not, by any means, a religion.
Have you experienced enough modern-day stress to consider the possibility that what the Buddha taught may just be a non-religious solution for understanding the root cause of modern-day stress and the suffering it causes?
Buddha’s teachings as something new. The primary focus of the Buddha’s form of psychology is to understand and comprehend the nature of human experience and how it relates to conscious reality. Buddha’s form of the psychology of Self must be approached from an open-mindedness, the kind that was called by Zen teacher Shunryu Suzuki as the ‘beginner’s mind,’ a blank slate, full of curiosity.