Montaigne’s words (it’s “Chacun court ailleurs et à l’advenir, d’autant que nul n’est arrivé à soy” in the original French) are a striking reminder of how unsettled and restless we can be.
All too often we do things halfheartedly. The other half of our heart is leaning into the future, anticipating what we’ll be doing next. So we’ll be loading the dishwasher, wishing we were watching TV. But when we’re watching TV, we wish we were on Facebook. Even when having sex, people spend ten percent of their time thinking about something else. We’re so often leaning forward — rushing on to the next activity.
When Montaigne says that “no one has reached his own … Read more »
I’ve been depressed a few times in my life, but only once has it ever got so bad that I felt I had to seek medication. My doctor prescribed me something—I no longer remember what—and after taking just one tablet my depression instantly lifted. This was no miracle drug; these medicines take days or even weeks to have an effect. In fact the medication had nothing to do with my recovery, and the reason I felt better so quickly was, I think, because I admitted I was helpless.
Michel de Montaigne, the famous 16th French essayist, said that although he was not able to govern external events, he was able to govern himself. This beautiful … Read more »
Karma is one of the most misunderstood Buddhist teachings. Often people think of karma as some kind of external, impersonal force that “rewards” us for our good deeds and punishes us for our bad. Consequently, even some people with an otherwise good understanding of Buddhism reject karma (usually along with rebirth) as being non-rational.
But karma is not external, nor is it about rewards and punishments. Karma simply means “action.” As an ethical term, it refers to the intentions underlying our actions, understood very broadly as anything we might think, say, or do. As the Buddha said, “I declare, intention is karma” (Cetanāhaṃ kammaṃ vadāmi).
What this means is three-fold:
First, ethically speaking our intentions … Read more »
When I’m talking with people about the Buddhist teaching of non-self (anatta) they often say things like, “But how can you function in daily life without a self?” I usually answer, “Well, how do you function in daily life without a self?” Because Buddhism doesn’t say that we have to lose our selves — it says that we have no selves to lose. The reason we assume we have to lose our selves is because we walk around with the delusion that we do actually have a self in the first place.
So we all go about our daily lives without selves; it’s just that most of us drag around with us a sense that … Read more »
For social psychologist and psychoanalyst Erich Fromm, creativity wasn’t necessarily about bringing something — a poem, a symphony, a sculpture — into being. For him, creativity was an attitude. Creativity was the ability first to be aware, and then to respond. In this sense, creativity may produce works of art that can be viewed in a gallery, but it is also a way of living. Creativity may produce not only art but a life lived with awareness, a life imbued with meaning, a life lived well. Creativity is about allowing life to come into being — fully.
When I sat down to write this post just a few minutes ago, I looked at this … Read more »
“There is never any need to get worked up or to trouble your soul about things you can’t control,” wrote Emperor and Stoic philosopher, Marcus Aurelius, in his Meditations. “These things are not asking to be judged by you. Leave them alone.”
I’ve described even-minded love (upekkha) as being love with insight. One thing that allows our love to be even-minded, or equanimous, is insight into impermanence.
Even-mindedness is a quality that accompanies all of the other brahmaviharas, which are the four qualities of lovingkindness (metta), compassion (karuna), joyful appreciation (mudita), and even-minded love (upekkha) itself. We need to have even-mindedness accompanying these other states because loving-kindness, compassion, and joyful appreciation each involve desires. … Read more »
In the Path of Freedom, a 1st century meditation manual that I’ve mentioned a few times because it’s the earliest source I know of for the cultivation of lovingkindness etc. in stages, we’re asked first of all to connect with mudita (appreciation) in the following way:
When one sees or hears that some person’s qualities are esteemed by others, and that he is at peace and is joyful, one thinks thus: “Sadhu! Sadhu! May he continue joyful for a long time!”
So this brings up the question of who we know (or know of) who is like that. And it also brings up the question of whether we actually want there to be people … Read more »
Wollstonecraft’s words encapsulate perfectly something I’ve long held, which is that the Buddhist view of greed, hatred, and delusion — often called the Three Unwholesome Roots (akusala mūla) — is far removed from the western conception of sin.
Sin is “bad.” It’s “evil.” It’s a transgression against the Divine law.
When we encounter the Buddhist teaching of the Three Unwholesome Roots, it’s easy to slip it into the sin-shaped space that exists in our minds. But the Buddha’s understanding of these roots is wholly different from how sin is understood, and we need to disentangle the two sets of concepts in our own minds.
Here’s something that when you think about it is rather stunning. … Read more »
As well as keeping things going at Wildmind, I run a site called “Fake Buddha Quotes,” where I explore some of the sayings misattributed to the Buddha on Facebook, Twitter, quotes sites, and even in books, and attempt to track down their original source. It’s fun to do.
From time to time I receive critical messages from people, claiming that the Buddha was too spiritual to bother about things like being misquoted, or having words put in his mouth. How they know this, I don’t know. Perhaps they have some kind of mystical communion with deceased enlightened beings.
Not having such powers, I have to read the Buddhist scriptures for clues to his … Read more »