| What is Buddhism? |
Buddhism has been described as a very pragmatic philosophy. It does not indulge in metaphysical speculation about first causes; there is no theology, no worship of a deity or deification of the Buddha. Buddhism takes a very straightforward look at our human condition; nothing is based on wishful thinking, at all. Everything that the Buddha taught was based on his own observation of the way things are. Everything that he taught can be verified by our own observation of the way things are. If we look at our life, very simply, in a straightforward way, we see that it is marked with frustration and pain. This is because we attempt to secure our relationship with the "world out there", by solidifying our experiences in some concrete way. For example, we might have dinner with someone we admire very much, everything goes just right, and when we get home later we begin to fantasise about all the things we can do with our new-found friend, places we can go etc. We are going through the process of trying to cement our relationship. Perhaps, the next time we see our friend, she/he has a headache and is curt with us; we feel snubbed, hurt, all our plans go out the window. The problem is that the "world out there" is constantly changing, everything is impermanent and it is impossible to make a permanent relationship with anything, at all. If we examine the notion of impermanence closely and honestly, we see that it is all-pervading, everything is marked by impermanence. We might posit an eternal consciousness principle, or higher self, but if we examine our consciousness closely we see that it is made up of temporary mental processes and events. We see that our "higher self" is speculative at best and imaginary to begin with. We have invented the idea to secure ourselves, to cement our relationship, once again. Because of this we feel uneasy and anxious, even at the best of times. It is only when we completely abandon clinging that we feel any relief from our queasiness. These three things: pain, impermanence and egolessness are known as the three marks of existence.
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| The Four Noble Truths |
The first noble truth is that life is frustrating and painful. In fact, if we are honest with ourselves, there are times when it is downright miserable. Things may be fine with us, at the moment, but, if we look around, we see other people in the most appalling condition, children starving, terrorism, hatred, wars, intolerance, people being tortured and we get a sort of queasy feeling whenever we think about the world situation in even the most casual way. We, ourselves, will some day grow old, get sick and eventually die. No matter how we try to avoid it, some day we are going to die. Even though we try to avoid thinking about it, there are constant reminders that it is true. The second noble truth is that suffering has a cause. We suffer because we are constantly struggling to survive. We are constantly trying to prove our existence. We may be extremely humble and self-deprecating, but even that is an attempt to define ourselves. We are defined by our humility. The harder we struggle to establish ourselves and our relationships, the more painful our experience becomes. The third noble truth is that the cause of suffering can be ended. Our struggle to survive, our effort to prove ourselves and solidify our relationships is unnecessary. We, and the world, can get along quite comfortably without all our unnecessary posturing. We could just be a simple, direct and straight-forward person. We could form a simple relationship with our world, our coffee, spouse and friend. We do this by abandoning our expectations about how we think things should be. This is the fourth noble truth: the way, or path to end the cause of suffering. The central theme of this way is meditation. Meditation, here, means the practice of mindfulness/awareness, shamata/vipashyana in Sanskrit. We practice being mindful of all the things that we use to torture ourselves with. We become mindful by abandoning our expectations about the way we think things should be and, out of our mindfulness, we begin to develop awareness about the way things really are. We begin to develop the insight that things are really quite simple, that we can handle ourselves, and our relationships, very well as soon as we stop being so manipulative and complex. |
| The Eightfold Path |
The path to liberation from these miserable states of being, as taught by the Buddha, has eight points and is known as the eightfold path. The first point is called right view -- the right way to view the world. Wrong view occurs when we impose our expectations onto things; expectations about how we hope things will be, or about how we are afraid things might be. Right view occurs when we see things simply, as they are. It is an open and accommodating attitude. We abandon hope and fear and take joy in a simple straight-forward approach to life. The second point of the path is called right intention. It proceeds from right view. If we are able to abandon our expectations, our hopes and fears, we no longer need to be manipulative. We don't have to try to con situations into our preconceived notions of how they should be. We work with what is. Our intentions are pure. The third aspect of the path is right speech. Once our intentions are pure, we no longer have to be embarrassed about our speech. Since we aren't trying to manipulate people, we don't have to be hesitant about what we say, nor do we need to try bluff our way through a conversation with any sort of phoney confidence. We say what needs to be said, very simply in a genuine way. The fourth point on the path, right discipline, involves a kind of renunciation. We need to give up our tendency to complicate issues. We practice simplicity. We have a simple straight-forward relationship with our dinner, our job, our house and our family. We give up all the unnecessary and frivolous complications that we usually try to cloud our relationships with. Right livelihood is the fifth step on the path. It is only natural and right that we should earn our living. Often, many of us don't particularly enjoy our jobs. We can't wait to get home from work and begrudge the amount of time that our job takes away from our enjoyment of the good life. Perhaps, we might wish we had a more glamorous job. We don't feel that our job in a factory or office is in keeping with the image we want to project. The truth is, that we should be glad of our job, whatever it is. We should form a simple relationship with it. We need to perform it properly, with attention to detail. The sixth aspect of the path is right effort. Wrong effort is struggle. We often approach a spiritual discipline as though we need to conquer our evil side and promote our good side. We are locked in combat with ourselves and try to obliterate the tiniest negative tendency. Right effort doesn't involve struggle at all. When we see things as they are, we can work with them, gently and without any kind of aggression whatsoever. Right mindfulness, the seventh step, involves precision and clarity. We are mindful of the tiniest details of our experience. We are mindful of the way we talk, the way we perform our jobs, our posture, our attitude toward our friends and family, every detail. Right concentration, or absorption is the eighth point of the path. Usually we are absorbed in absentmindedness. Our minds are completely captivated by all sorts of entertainment and speculations. Right absorption means that we are completely absorbed in nowness, in things as they are. This can only happen if we have some sort of discipline, such as sitting meditation. We might even say that without the discipline of sitting meditation, we can't walk the eightfold path at all. Sitting meditation cuts through our absentmindedness. It provides a space or gap in our preoccupation with ourselves. |
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