Nov 22, 2014
One of the most attractive things about Buddhism is that it considers ethics to be based on the intentions behind our actions. This perspective is radical in its simplicity, clarity, and practicality.
When our actions are based on greed, hatred, or delusion, they’re said to be “unskillful” (akusala), which is the term Buddhism prefers over the more judgmental terms “bad” or “evil” — although those terms are used too, albeit mostly in the context of poetry. By contrast, when our intentions are based on mindfulness, compassion, and wisdom, they’re said to be skillful (kusala).
For many people accustomed to systems of morality based on commandments, rewards and punishments, the Buddhist ethical perspective …
Nov 06, 2014
The other day I wrote about how karma isn’t the mystical and external “cosmic force” that many people think it to be — a force that impersonally metes out rewards and punishments. In a crude form this amounts to thinking things like this: if you do good things the sun will shine on your picnic, and if you do bad things it’ll rain.
Instead, karma (according to the Buddha) is to do with the ethical status of our intentions and how those naturally lead to our becoming more mired in suffering or freed from it.
Karma is psychology: do this, and you’ll feel that. Karma is about how your …
Wildmind Meditation News
Sep 11, 2013
Dr. Arnie Kozak, Beliefnet: I have read Ron Purser and David Loy’s Huffington Post blog entry, Beyond McMindfulness. They write a thoughtful indictment of the popularization of all things mindfulness, especially in the corporate context. There are many important points made in this essay:
Uncoupling mindfulness from its ethical and religious Buddhist context is understandable as an expedient move to make such training a viable product on the open market. But the rush to secularize and commodify mindfulness into a marketable technique may be leading to an unfortunate denaturing of this ancient practice, which was intended for far more than…
May 11, 2013
Yesterday I wrote about the complexities of the “near enemy” of compassion, which is the grief that arises from attachment. So we might feel bad when we see someone suffering, but not actually have any empathy for them. That’s not compassion. It’s “grief” at having our normal experience disrupted by someone who’s inconsiderate enough to suffer. Or we may spiral into despair and sorrow (which is called “failed compassion”) because we’re unable to bear the discomfort of knowing someone is suffering. This is all rather tricky for people to get hold of, sometimes, and it’s potentially undermining because we can end up doubting, in an unhelpful, self-hating kind of …
Mar 04, 2013
Is an ocean of suffering,
Vidyadhara Chogyam Trungpa Rinpoche
So what is Samsara? Most of us have heard of Nirvana. And assume Samsara is the exact opposite. Nirvana is more the juxtaposition of Samsara that can give a feeling of balance. Nirvana and Samsara are here, in this present moment. Both of them right here, right now. If we have suffered from an addiction we would have experienced a taste of what Samsara could be.
I’m not sure it is helpful to define either concept. Though of course Samsara is some of what I have alluded to before. Our lack of recognizing that we have had a precious birth, …
Feb 04, 2013
‘We act, and positive or negative consequences will follow. Just as our bodies move in the world, our shadow will follow us too. Just as we are born, death will follow too. We cannot escape this law of cause and effect, it is with us in every breath that we take.’
From the new book, Eight Step Recovery: Using the Buddha’s Teaching to Overcome Addiction, Publication date 2014, by Valerie Mason-John (me) and Dr Parambandhu Groves
Speak and you have spoken. As soon as you have spoken your words have been heard.
Think a thought and you are thinking. As soon as you think a thought you have acted, creating …
Jan 18, 2013
I’ve been a vegetarian for over 30 years now, ever since I visited a slaughterhouse as part of my veterinary studies and saw an animal being slaughtered. I didn’t consciously decide to become vegetarian. It was as if the decision was made for me, deep down, and I just had to go along with it. And in 30 years I’ve never once been tempted to lapse.
And I’ve tried being vegan several times, sometimes lasting for a few years. It’s a natural and logical extension of vegetarianism. Really, there isn’t a lot of different between eating eggs and eating a chicken. In both cases a chicken dies, but in one case the chicken …
Wildmind Meditation News
Oct 15, 2012
AP: Ethics should be part of every person’s education and the role of teaching virtues shouldn’t be limited to religion, the Dalai Lama told a crowd in Boston on Sunday.
“Any movement starts with the individual, not from government or an organization,” the exiled Tibetan spiritual leader said. “We are now in the 21st century, so we need education in human compassion. Not talking about heaven or hell, but how to build a happier community and a happier world.”
His appearance was part of an event titled ‘‘Beyond Religion: Ethics, Values and Wellbeing’’ that was hosted by The Dalai Lama Center for Ethics …
Wildmind Meditation News
Sep 13, 2012
George Dvorsky, io9: This past Monday, people who have the Dalai Lama as a Facebook friend found this little gem in their newsfeed.
All the world’s major religions, with their emphasis on love, compassion, patience, tolerance, and forgiveness can and do promote inner values. But the reality of the world today is that grounding ethics in religion is no longer adequate. This is why I am increasingly convinced that the time has come to find a way of thinking about spirituality and ethics beyond religion altogether.
The Dalai Lama’s advice sounds startling familiar — one that echos the sentiment put forth by outspoken …
Jul 23, 2012
The Buddha ate meat. This is a fairly well attested fact. The issue of vegetarianism is addressed a few times in the Suttas, notably the Jivaka Sutta of the Majjhima Nikaya. The Buddha consistently affirmed that monastics were permitted to eat meat, as long as it was not killed intentionally for them. There are numerous passages in the Vinaya that refer to the Buddha or the monastics eating meat, and meat is regularly mentioned as one of the standard foods.
For these reasons, the standard position in Theravada Buddhism is that there is no ethical problem with eating meat. If you want to be vegetarian, that is a purely optional choice. Most Theravadins, whether lay or monastic, eat meat, and claim …