Sep 02, 2014
Jhāna — a progressive series of meditative states of absorption — is a controversial topic in Buddhism. This should be rather amazing given that the Buddhist scriptures emphasize jhāna so strongly. In the Eightfold Path, Right Concentration is consistently defined as the four jhānas. The Buddha said things like “There is no jhāna for him who lacks insight, and no insight for him who lacks jhāna.” The jhānas are enumerated over and over again in the Pāli scriptures. They’re also implicit in teachings like the Seven Bojjhaṅgas, the 12 positive nidānas, and the Ānāpānasati Sutta, which mention various of the jhāna factors.
Despite the scriptural importance of jhāna, some teachers, like …
Sep 01, 2014
The Buddha was asked, what is the difference between how an ordinary person and a wise person responds to pain? He replied with the analogy of the two darts. All of us experience pain – whether that is physical pain like catching your finger in the door or mental pain such as when someone rejects you. This is the first dart, which we could call primary suffering.
An ordinary person then gets caught up in trying to push away or avoid the pain; in blaming themselves or others, or feeling self-pity. This has the effect of making matters worse: the second dart, which we can call secondary suffering. …
May 03, 2014
This morning I had an email from Sheila, one of our newsletter subscribers. She’d shared the article called “The Buddha’s Wager” with a Buddhist friend, and wasn’t sure how to address the points her friend had raised. So here’s what her friend had written:
i find it fascinating that ‘sceptics’ want to know how consciousness can survive the death of the brain – when we have no inkling of how consciousness arises in a living brain – to me it’s as much of a leap of faith to believe that other people are conscious as it is to believe that ‘my’ consciousness can survive the death of my body.
Apr 30, 2014
In the 17th century, the philosopher and mathematician Blaise Pascal outlined his famous “wager,” attempting to make a case for why we should believe in God. Briefly, the wager rested on the assumption that their either is or is not a God, that no logical proof can be make for either proposition, and that believing or not believing is a coin toss that we can’t avoid making. Weighing up the consequences of the coin toss, Pascal pointed out that “If you gain, you gain all; if you lose, you lose nothing.” Therefore, he argued, we should unhesitatingly believe in God, in order that we might win an “infinity of …
Mar 26, 2014
These rather gorgeous images are from an eighteenth-century book consisting of 36 ink drawings showing precise iconometric guidelines for depicting the Buddha and other figures. I stumbled across it today on a site called The Public Domain Review, which draws attention to non-copyright media of all sorts that are available for general use.
As the site points out, “The concept of the ‘ideal image’ of the Buddha emerged during the Golden Age of Gupta rule, from the 4th to 6th century. As well as the proportions, other aspects of the depiction – such as number of teeth, color of eyes, direction of hairs – became very important.”
It’s worth checking out the …
Rick Hanson PhD
Mar 26, 2014
Of course, the first question regarding intention is, for what?
All the great wisdom traditions of the world, and all the great moral philosophers, have grappled with this question. What should we want?
There are many ways to approach this question. Some try to answer it in terms of discerning the will or desires of their sense of a Divine influence, of God. Others through resort to certain ideals or abstractions. And others through reliance on some kind of authority, such as a priestly class or a scripture.
In the case of the Buddha – and also some moral philosophers – he approached this question pragmatically, in terms of what leads to more or …
Mar 24, 2014
I love meditating in public places. I’ve meditated on park benches, and on trains and buses and airplanes. I’ve done walking meditation on country lanes and on busy city streets.
One benefit of meditating in public places is being able to squeeze a bit more meditation into your day. If you regard meditation as something you can only do in a special room, relatively free from audible distractions, then you’re limiting the amount of time that you can spend meditating. If you regard these other times I’ve mentioned as being fair game, then you have many more opportunities for practice.
There are just a few things I’d suggest you …
Mar 21, 2014
Over and over again, you’ll hear Buddhist teachers talking about the need to “be in the present moment,” but interestingly this wasn’t something the Buddha emphasized much. There are one or two scattered references that are similar to the concept of being in the moment, like this one:
They don’t sorrow over the past,
don’t long for the future.
They survive on the present.
That’s why their faces
are bright and serene.
In many ways the language of “being in the moment” is useful, because so much of the time we’re unmindfully caught up in thinking about things from the past, or things that might happen in the future. But actually we only have this present moment. …
Rick Hanson PhD
Mar 20, 2014
A ”buddha brain” is one that knows how to be deeply happy, loving, and wise. We develop ourselves in this way by cultivating wholesome qualities and uprooting unwholesome ones. In a sense, we plant flowers and pull weeds in the garden of the mind – which means that we are gradually changing the brain for the better.
Gratitude is a powerful tool in this “garden” since what you rest your attention upon is what will shape your brain the most. That’s because “neurons that fire together, wire together.” Gratitude shifts your attention away from resentment, regret, and guilt – and therefore stops you from building up the neural substrates of these …
Dec 03, 2013
The Buddha really emphasized giving. In fact in you think about it we wouldn’t have any Buddhism today. The Buddha’s life, after his Awakening, was a life of giving. His time and his talent in communication was spent in giving people the tools they needed to become awakened. His energy was spent traveling around India, teaching.
The entire community of monks and nuns likewise gave their time and energy — their lives, really — in order to help others.
And if it wasn’t for 2,500 years of householders donating to the sangha, none of that teaching would have been passed onto us. It wasn’t just a question of lay Buddhists putting some …