♥ Meditation - The Path to Liberation

If we examine our life we will discover that most of our time and energy is devoted to mundane activities, such as seeking material and emotional security, enjoying sensory pleasures, or establishing a good reputation. Although these things can make us happy for a short time, they are not able to provide the deep lasting contentment that we long for.

Sooner or later our happiness turns into dissatisfaction, and we find ourselves engaged in the pursuit of more worldly pleasures. Directly or indirectly, worldly pleasures cause us mental and physical suffering by stimulating attachment, jealousy, and frustration. Moreover, seeking to fulfill our own desires often bring us into conflict with others.

If true fulfillment can't be found in worldly pleasures, then where can it be found? Happiness is a state of mind, therefore the real source of happiness lies in the mind, not in external circumstances.

If our mind is pure and peaceful we'll be happy, regardless of our external conditions, but if it is impure and disturbed, we will never find happiness, no matter how much we try to change our external conditions.

The purpose of meditation is to cultivate those states of mind that are conducive to peace and well-being, and to eradicate those that aren't. Only human beings can do this. Animals can enjoy food and sex, find homes, hoard wealth, subdue their enemies, and protect their family; but they cannot completely eliminate suffering and attain lasting happiness.

It is a great shame if we were to use our precious human life only to achieve results that even animals can achieve. If we wish to avoid such a wasted life and fulfill the real purpose of being born human we must devote ourselves to the practice of meditation.

"Wisdom springs from meditation; without meditation wisdom wanes. Having known these two paths of progress and decline, let a man so conduct himself that his wisdom may increase.~ Dhammapada 282"

As the overall purpose of meditation is to understand and transform one's own mind, and the human mind is a very complex thing, the Buddhist tradition offers many different types of technique to work with it. This touches on the beauty of there being many ways within Buddhism, each responding to different needs.

There are techniques with objectives developing very specific qualities of mind such as the reduction of lust, the development of loving kindness and compassion, developing enthusiasm for spiritual practice and such.

However, in the quest for the ultimate aim of Buddhist practice – Enlightenment, all the techniques are directed into 2 main practices; the Meditative Practices of Concentration and Insight

Concentration Practices are those that work with one's conditioned habits of feeling, emotion, thought, perception and consciousness, gradually eliminating the unwanted and painful areas of oneself and bringing an experience of peace, calm and stability.

These sometimes involve specific reflections, contemplations, visualisations, concentration on an object etc. The main point is to learn how to keep the mind where one wants it to be - in a place which brings much benefit to oneself and others.

Insight Practices are those that use the peaceful stability of Concentration as a basis for developing deep insight into the true nature of reality. Meditation, correctly developed, will then uproot the defilements and unskillful qualities in our mind, one by one, progressively purifying our minds.

Eventually, the last obstacle, delusion is eradicated and the mind attains to Enlightenment. However, please bear in mind that this does not happen overnight as one might need to go through many many lifetimes to finally attain Enlightenment !

♥ Death

The Buddha’s teachings offers the most satisfactory explanation of where man came from and where he is going.

When we die, the mind, with all the tendencies, preferences, abilities and characteristics that have been developed and conditioned in this life, re-establishes itself in a new being. Thus the new individual grows and develops a personality conditioned both by the mental characteristics that have been carried over from the previous life and by the new environment.

The personality will change and be modified by conscious effort and conditioning factors like education, parental influence and society but once again at death, it will re-establish itself as life in a new being. This process of dying and being reborn will continue until the conditions that cause it, the mental factors of craving and ignorance, cease. When they do, instead of being reborn, the mind attains a state called Nirvana

How does the mind go from one body to another?

When a person is dying, he begins to lose conscious control of his mental processes. There comes a time when his actions and habits locked away in his memories are released. In many instances, there arises in his mind a mental image. This image is totally involuntarily and is produced by his karma or past actions.

Thus depending upon the nature of the particular karma that produces this image, the person may see dark shadowy figures, frightening images, or he may see his relatives or perhaps visions of scenic beauty. Quite often, he will cry out at these visions or remark about them to his visitors. Even though the physical body may be weak these thought units are very strong as death approaches.

When the body finally breaks down at the point of death these energies are released as mental energy. As energy cannot be destroyed they have to re-establish themselves in a new body thus causing the phenomenon of rebirth.

Think of it being like radio waves which are not made up of words and music but energy at different frequencies, which are transmitted, travel instantaneously through space, are picked up by the receiver from where the radio produces them as words and music. It is the same with the mind.

At death, mental energy travels through space, is picked up by the fertilized egg of the future mother, is reborn as a new being and manifests as a new personality.

Thus it is important that a dying person is comforted and reminded of his good deeds. He should not be made confused and visitors should not overtly grieve in his presence. Neither should unfamiliar ideas like a new religion be introduced to him. The Buddha advises that when one is fearful, he should recall to mind the Buddha, the Dhamma and the Sangha.

♥ Non-Self : What is Reborn if Not The "Self" ?

The body is mortal and when it dies, consciousness and all mental activities cease. That is why there is no soul. The idea of soul is simply an extension of the self. Soul is the immortal version of the self that supposedly survives physical death.

Since we know that consciousness is a function of our nervous system, it seems difficult to believe that the conscious self survives death. Hence, Buddhists deny the reality of both self and soul.

The idea of an abiding self is deceptive, because it is derived from unenlightened reasoning. The word self simply provides a reference frame for the mind-body phenomena of sentient beings. We usually identify it with our body and the stream of consciousness induced by sense perceptions and thoughts.

In reality, what we call self is neither abiding nor detached from the rest of the world and other beings. Buddhists call this the "neither self nor non-self".

If the idea of non-self sounds odd, then it must sound even more curious that non-self can be reborn. There is a seeming contradiction between the canon of rebirth and that of the non-self, which even many dedicated Buddhists find difficult to understand. The contradiction is, however, only on the surface and can be solved if one pictures the self as the result of karmic formation.

This can be put into less abstract words:

If we imagine the world as an ocean, we are like the ripples on the ocean. Formations like ripples and waves occur, because of wind, tides, and other kinetic forces. In the Buddhist analogy, the universe is in motion due to karmic forces. A ripple, a wave, or a billow may seem as an individual entity for a moment, creating the illusion that it has a self, but it is gone in the next moment.

The truth is that all individuals are one. A ripple is a temporary phenomenon; it is just water in motion. We know that kinetic energy causes wave forms on a body of water and it would be ridiculous to say that a single ripple or wave has a self.

Similarly, in case of beings, the process of coming into life and being conditioned in a particular way is caused by karmic forces. The up and down of the ocean's waves corresponds with the rotation of the wheel of life. The sea that surges, falls, and resurges, is the life that is born, dies, and is reborn again. It is therefore obvious that we should not focus on the temporary phenomenon of the wave, but on the force that causes, forms, and drives it.

♥ The Illusion of A Soul

The Buddha taught that there is no ‘soul’, no essential and permanent core to a living being.

Instead, that which we call a ‘living being’, human or otherwise, can be seen to be but a temporary coming-together of many parts and activities—when complete it is called a ‘living being’, but when the parts have separated and the activities have ceased it is not called a ‘living being’ anymore.

Like a computer assembled of many parts and activities, only when it is complete and performs coherent tasks is it called a ‘computer’, but when the computer is taken apart and the activities cease it is no longer called a ‘computer’.

No essential and permanent core can be found which we can truly call the ‘com­pu­ter’, and just so no essential and permanent core can be found in a living being which we can call the ‘soul’.

Similarly, human beings are composed of mind and matter. Matter, or our physical bodies, are comprised of solids, liquids and gas. It is a very complex structure developed over a long process of evolution but is by no means perfect as it is subject to aging; it is fragile and is subject to all kinds of diseases and illnesses.

The Buddha taught that our mind is also comprised of several components such as consciousness, memory, feelings and mental constructs. However, when all these are working together we think that we exist separately and independently in the same way we viewed the computer above.

This gives rise to the illusion of a 'soul' which manifests as the ‘ego. All of mankind is deluded by this illusion within us. This is a unique insight taught by the Buddha and its understanding frees us from the selfish, self-centered demands issued by our ego.

Indeed, the illusion of a ‘soul’ is said by the Buddha to be the root cause of all human suffering. The natural, unstoppable function of the ego is to control. Big egos want to control the world, average egos try to control their immediate surroundings of home, family and work place, and all egos strive to control what they take to be their own body and mind.

Such control manifests as desire and aversion, and it results in a lack of both inner peace and outer harmony. It is this ego that seeks to acquire possessions, manipulate others and exploit the environment. Its aim is its own happiness but it invariably produces suffering.

It craves for satisfaction but experiences discontent. Such deep-rooted suffering cannot come to an end until one sees, through insight based on deep and powerful meditation, that the idea of ‘me and mine’ is no more than a mirage.

Even though many religions speak of a permanent unchanging soul, giving the matter deeper thought will indicate that this theory is highly unlikely. What can the soul be made of? If the so-called soul is able to enjoy the pleasures of the senses in a heaven, then it'll be required to be made of some form of matter.

And we know that matter can be destroyed, one way or another. If the soul is not matter but some form of energy, then again it can be captured and manipulated. In any case, there has not been a shred of evidence of such a thing as a soul.

Yet rebirth still occurs without a ‘soul’. Consider this simile: on a Buddhist shrine a candle is burnt low and is about to go out. A monk takes a new candle and lights it from the old one. The old candle goes out but the new candle burns bright.

What went across from the old candle to the new? There was a cause and an effect, a link but no ‘thing’ went across! In the same way, there was a causal link between your previous life and your present life, but no ‘soul’ went across.

♥ Buddhists Really Do Know The Secret of Happiness

Buddhists who claim their religion holds the secret of happiness may have been proved right by science: brain scans of the devout have found exceptional activity in the lobes that promote serenity and joy.

American research has shown that the brain’s “happiness centre” is constantly alive with electrical signals in experienced Buddhists, offering an explanation for their calm and contented demeanour.

Neuroscientists think the preliminary findings could provide the first proof that religious training can change the way the brain responds to certain environmental triggers. The University of Wisconsin-Madison study team scanned the brains of people who had been practising Buddhists for several years, looking particularly at areas important for emotion, mood and temperament.

They found that the left side — the “happiness centre” — was consistently highly active in Buddhists. “We can now hypothesise with some confidence that those apparently happy, calm Buddhist souls one regularly comes across in places such as Dharamsala (the Dalai Lama’s home) really are happy,” Professor Owen Flanagan of Duke University, North Carolina, writes in New Scientist.

The positive effects were seen all the time, not only during meditation, which suggests that the Buddhist way of life may affect the way their brains work. Other research has also suggested that Buddhists have lower than usual activity in the part of the brain that processes fear and anxiety.

These findings may eventually allow researchers to develop meditation techniques as treatments for depressive illnesses. Steve James, founder of the London Buddhist Centre, said the findings offered evidence of what Buddhism can do to improve happiness, and Paul Seto, director of the Buddhist Society, said: “Lots of people are excited about this, but we’ve known it all along. Buddhism hasn’t been waiting for scientific proof. We know it works.”

"Happy indeed we live, friendly amidst the hostile. Amidst hostile men we dwell free from hatred. ~ Dhammapada 197"

By Mark Henderson, Science Correspondent, Times Online

♥ The Real Source of Happiness : Inner Peace

The teachings of the Buddha can be best summarised by the words of Buddha himself:

Avoid wrongdoing, Do good and Purify the mind,
This is the teaching of Buddhas.~ Dhammapada 183

Buddhism teaches us how to overcome our problems and difficulties by understanding and preventing their causes. Whereas we usually look to outward circumstances for the causes of our problems, Buddhism teaches us to look inwards. Buddha showed how our feelings of dissatisfaction arise from negative states of mind - primarily anger, attachment, and ignorance - and offered methods to eliminate these by developing generosity, compassion, wisdom and other positive states of mind.

Inner Peace - the real source of happiness

Buddhism teaches people that the real source of happiness is inner peace. If our mind is peaceful, we shall be happy all the time, regardless of external conditions, but if it is disturbed or troubled in any way, we shall never be happy, no matter how good our external conditions may be.

External conditions can only make us happy if our mind is peaceful. We can understand this through our own experience. For instance, even if we are in the most beautiful surroundings and have everything we need, the moment we get angry any happiness we may have disappears. This is because anger has destroyed our inner peace.

"Mind precedes all things; mind is their chief, mind is their maker.If one speaks or does a deed with a mind that is pure within,happiness then follows along like a never departing shadow.~ Dhammapada 1"

We can see from this that if we want true, lasting happiness we need to develop and maintain a special experience of inner peace. The only way we can do this is by training our mind through spiritual practice - gradually reducing and eliminating our negative, disturbed states of mind and replacing them with positive, peaceful states.

Meditation - the method for controlling the mind

Buddhism teaches that meditation is the method by which people can achieve inner peace. Meditation is a method for acquainting our mind with thoughts and feelings that are conducive to peace and happiness. When our mind is peaceful we are from worries and mental discomfort, and we experience true happiness.

There are many lines of thought and feelings that Buddhists use as objects of meditation. These include love and compassion as well as special lines of reasoning that enable us to overcome negative states of mind such as self-centredness and having a biased attitude towards others.

A very simple meditation used by nearly all Buddhists is breathing meditation. In this meditation we simply take the sensation of our breath as our object of meditation. Although it is only an introductory meditation, even this meditation can lead us to experiences of real inner peace and tranquillity.

Buddhists understand that without inner peace outer peace is impossible. We all wish for world peace, but world peace will never be achieved unless people first establish peace within their own minds. Only by creating peace within our own mind and helping others to do the same can we hope to achieve peace in this world.

♥ About Buddhists

A Buddhist is someone who follows the teachings of the Buddha and tries to incorporate them into their daily lives. Buddhists are everyday people. They work, have families and experience the same ups and downs of everyday life as anyone else. Like many people, they have good qualities and bad qualities.

They may not be perfect, but what they have decided to do, however, is to strive to do better. This means they try to bring more compassion and loving-kindness into their relationships with others. They try to eradicate tendencies towards greed and hatred in their lives. They also try to follow the moral guidelines laid down by the Buddha.

Some Buddhists become monks and nuns, devoting every aspect of their lives to following the Buddha’s teachings. Those who have decided upon this path lead celibate lives and usually join a monastic community. The majority of Buddhists, however, are lay Buddhists.

How does one become a Buddhist ?

There are formal and informal ways of becoming a Buddhist. Deciding to commit oneself to following the Buddha’s teachings by taking refuge in the Buddha, Dhamma and Sangha is to become a Buddhist.

No formal ceremony is necessary. The emphasis in Buddhism is to practice the teachings rather than to engage in ceremony in ritual. However, most people will recite a formula where he will commit to 'take refuge in the Three Jewels', which are the Buddha, the Dhamma which are his teachings and the Sangha, the community of holy disciples.

This ceremony was practised since the time of the Buddha himself and has continued down to us as a noble tradition.

What moral rules do Buddhists follow ?

The Buddha gave his lay followers five rules or precepts to help them live good moral lives. He advised them to abstain from harming livings beings, from taking what is not given, from sexual misconduct, from false speech, and from intoxicants such as alcohol and recreational drugs. Monks and nuns follow further precepts which prescribes rules for many parts of their lives.

What particular practices do Buddhists engage in ?

Buddhist practice is described in the Noble Eightfold Path. Different communities and traditions place varying emphasis on various sections of the path. Most schools of Buddhism place great emphasis on meditation, of which there are several methods. Other schools place emphasis on the recitation of sutras and mantras (the repetition of syllables, words or phrases).

Which methods are practiced depends on the individual – some methods suit certain personalities better than others. All Buddhists value active participating in a community of like minded people, encouraging each other along the path and supporting the monastic community.

Are all Buddhists vegetarians ?

No. Buddhists practise the Five Precepts and the first precept is to abstain from harming or killing living beings. Many Buddhists are vegetarians but the Buddha did not prohibit the eating of meat. However, many Buddhists are moved by compassion to reduce or to stop eating meat altogether.

♥ Compassion and Loving Kindness

Two very human qualities that are highly regarded in Buddhism are Compassion and Loving-kindness . Together with two other mental qualities, Sympathetic Joy and Equanimity, they are know as the Four Divine Abidings.

The Buddha recommended that we develop these qualities. These attitudes are said to be excellent or sublime because they are the right or ideal way of conduct towards living beings. They provide the answer to all situations arising from social contact.

They are the great removers of tension, the great peace-makers in social conflict, and the great healers of wounds suffered in the struggle of existence. They level social barriers, build harmonious communities, revive joy and promote human brotherhood.

They are incompatible with a hating state of mind, and when developed by the individual, by conduct and meditation, bestows upon him divine qualities. If they become the dominant influence in his mind, he will be reborn in congenial worlds, the realms of the highest gods.

They are called Abidings because they should become the mind’s constant dwelling-places where we feel “at home”; they should not remain merely places of rare and short visits, soon forgotten. In other words, our minds should become thoroughly saturated by them. They should become our inseparable companions, and we should be mindful of them in all our common activities

Compassion is about recognizing the suffering of others and wishing for that suffering to be alleviated. This suffering can be seen in individuals who we associate with on a daily basis and on a global level. We feel compassion for associates, friends and relatives who are going through a particularly hard time.

We identify with their suffering, imagine what they are going through and hope that this suffering will come to an end. We also see the world as it comes through our newspapers, radios and television screens, appalled by the tremendous suffering that is out there resulting from famines, natural disasters, terrorism, war and so on.

Compassion is based on a love and respect for others, irrespective of their beliefs, gender, race, religion, or nationality. We can feel compassion for others even if we disagree profoundly with their beliefs or actions. Compassion is simply a recognition and a loving response to the perception of suffering.

The Buddha, shortly after his Enlightenment, decided to share his teachings with the world, even though he initially thought that what he had discovered might be too difficult for anyone to understand. He knew that beings were trapped in the cycle of birth and death and the suffering that comes with that. The Buddha's teachings, therefore, have their source in the his feeling of compassion.

Loving kindness is also a prominent feature of the Buddhist way of life. Extending good will, care and consideration to all beings is something to be developed. Such good will has its immediate expression when it is directed towards friends and relatives. Buddhism goes much further than this, however.

Loving kindness is something that should be extend to all beings, without exception. This would include people who we may consider 'neutral' but also those who do us harm. This aspect of Buddhism is very challenging as it is often quite natural for us to dislike or feel angry towards those that do us harm. There is no doubt that loving kindness is something that we have to work on continually.

Loving -kindness makes one a pure font of well-being and safety for others. To promote one's own interest is a primordial motivation of human nature. When this urge is transformed into the desire to promote the interest and happiness of others, not only is the basic urge of self-seeking overcome, but the mind becomes universal by identifying its own interest with the interest of all.

By making this change one also promotes one's own well-being in the best possible manner. Loving-kindness is also the attitude of a friend who wants to give one the best to further one's well-being.

Apart from its higher implications, today loving-kindness is a pragmatic necessity. In a world

menaced by all kinds of destructiveness, loving-kindness in deed, word and thought is the only constructive means to bring concord, peace and mutual understanding.

Indeed, it is the supreme means, for it forms the fundamental tenet of all the higher religions as well as the basis for all benevolent activities intended to promote human well-being.

♥ Miracles and Psychic Powers ?

If a wicked man can become a pure religious man, this according to Buddhism, is a practical miracle.

In every religion we hear of miracles being performed by either the founders of these religious or by some of their disciples. In the case of the Buddha, he performed what people would call miracles on the day of his birth until his passing away into Nirvana. The psychic powers (so-called miraculous powers in other religions) of the Buddha were attained through his long and intense training in meditation.

The Buddha meditated and passed through the highest stages of meditation that culminated in Enlightenment. Among his many abilities were the power to levitate, to multiply his body, to read the minds of others, to pass through solid rock and such. These abilities were performed during many episodes of his life and were considered common events by his disciples and those who encountered him.

The Buddha taught that such powers can be acquired through training in meditation. They are not considered miracles by those who understand them and they fall within the ability of any person who trains his mind through meditation and mental concentration to very high levels.

Once a man named Kevatta went up to the Buddha, paid homage, and said, "Lord, Nalanda is a successful city. The people living in Nalanda are prosperous, and they have confidence in the Blessed One. Lord, it would be good if the Blessed One appointed a monk to work a marvel of supernormal power, so that the people of Nalanda might become much more confident in the Blessed One."

The Buddha replied, "Kevatta, I do not teach the Law to monks in that way". The Buddha gave the same reply when the question was put to him the second and third time.

After the third question, the Buddha replied that there were three kinds of supernormal levels:

1. The marvel of supernormal power to appear as many persons, to pass through walls, to fly through the air, walk on water. All these are physical actions the ordinary people cannot perform.

2. The supernormal power to read other people's minds.

3. The supernormal power to be able to guide people according to their mental development, for their own good, using suitable methods that fit these people.

He taught that a monk who displays the first two supernormal powers for their own sake in order to impress people, is no different from the performance of a shaman or a magician. The Buddha said that a monk who practices such worldly miracles is a source of shame, humiliation and disgust. This is because such actions may impress and win converts and followers, but they do not help them put an end to their suffering.

The third kind of supernormal power which the Buddha calls "the miracle of instruction" helps people to get rid of suffering. This is the only supernormal power that is fit to be practiced and is encouraged and praised by the Buddha.

Another story illustrates the Buddha's attitude towards miraculous powers. One day the Buddha met an ascetic who sat by the bank of a river. This ascetic had practised austerities for 25 years. The Buddha asked him what he had received for all his labour. The ascetic proudly replied that, finally, he could cross the river by walking on the water. The Buddha pointed out that this gain was insignificant for all the years of labour, since he could cross the river using a ferry for one penny!

When the uneducated, the unsophisticated and the naive see the performance of miracles, their faith and incredulity deepens. The converts who are attracted to a religion through witnessing these powers embrace a faith, not because they realize the truth or gain in wisdom, but because they are either frightened or impressed by matters they do not understand.

In contrast, the Buddha appealed to the reasoning power of people to consider his teachings. It is possible and even quite common for a person to gain psychic abilities without gaining any wisdom. The Buddha teaches that if we first gain spiritual power, then we can easily develop the miraculous or psychic powers too.

But if we develop psychic abilities without spiritual development, then we are in danger. Because of man's ego it is easy for him to misuse this power for worldly gain, to impress others and for other selfish purposes. Indeed, many people who have obtained some psychic abilities have merely succumbed to their ego and vanity.

♥ God is Not Responsible For The End of The World

The Buddha taught that these phenomena are not the result of the will of god but to a large extent are within our control. Unfortunately, many of our civilizations have developed on the foundation of theistic religions. The holy books of these religions generally teach that the Earth was created for the benefit and pleasure of man. "God will provide".

Indeed, even today, many people cling on to the superstitious belief that their God has put the Earth, its animals and resources for man's use. Thus, down through the ages, man have misused and abused the resources of our planet. Such beliefs have fuelled consumerism and the exploitative use of the Earth's resources.

Now that the problem is evident, such people are again relying on God to solve the Earth's problems, by praying to an invisible, non-existing entity, instead of taking responsibility for our actions. It is this ignorance and irresponsibility that is the cause of the failing health of our planet.

The fate of the world really rests in out hands, not in the will of an imaginary God. Just as man is responsible for the sorry condition of our world, man has the ability to restore it to health.
The Buddha said that all actions have consequences and that we are responsible for our actions. This is the law of karma.

By understanding this law and living according to it, we can change the world for the better. Buddhists believe that everything in this world is inter-related. Not only do our actions have consequences on ourselves, it affects the lives of every other living being. The felling of forests in one part of the world might cause the drying up of rivers in another country. Pollution produced by one country might lead to floods in another.

Buddhists are also aware of the truth of rebirth and understand how all living beings have minds that are similar to ours. All sentient beings are reborn over and over again in various existences. Indeed, the various people we meet and the animals we encounter; all have had some relationship to us in our many, many past lives.

Thus Buddhists have great empathy and compassion for all living creatures and try to avoid destroying life and the habitats of animals.Thus the end of the world may one day occur, but Buddhists realise that this is not willed by a God or any other mythical agency but is the result of the collective actions of mankind.

However, Buddhists in their wisdom realise that their personal end will arrive one day in the form of death. This reality is equally important and requires our immediate attention. If one does not fear death, then what reason is there to fear an "end of the world" scenario? If we understand death and what happens when we die, there is no need to harbour any fear as we can properly prepare for this eventuality.

♥ End of the World : Buddhists' View

Do Buddhists believe that the end of the world will happen? The answer is Yes, but not in the way many people understand it. Whenever people talk of "The End of the World", there is usually fear and anxiety.

For the Buddhist, it is a cause for concern but certainly not for fear.
The Buddha taught that nothing in this world or even the world itself is permanent. All existence, including the universe, the planets, life, civilisations are subject to constant change.

We can see this as truth in our observations of everyday life and our knowledge of history, geography and the sciences. Nothing stays the same; not our lovers, our society, civilisations, the crust of this planet, absolutely nothing; not even ourselves, as we change from moment to moment and day to day.

So why should we expect life on this planet to remain forever? The Buddha has predicted that our planet too will one day break apart and fall back into the swirl of the cosmos. Many of the evidence that people may cite as indications of the ending of the world is erroneous.

There have been many terrible events in the history of mankind. Diseases like the Great Plague, the great world wars, natural catastrophes like volcanoes, earthquakes and tsunamis have all at one time or another been cited as evidence of the coming end of the world. But these are short sighted.

Events like these have come and gone. And with the increased world population, we can expect large numbers of unfortunate victims. They happen often enough throughout much of human history and will continue to occur with regularity.

The world may come to an end, but it does not happen overnight in the manner taught by many religions. According to Buddhism, the end comes about slowly with small changes taking place every moment, every minute.

Even in our relatively short lives, we see the truth in this. Already, the climate is changing, animals are facing extinction and the world's resources are drying up. Eventually, we will see the last great whale, the last elephant, the last oak tree. And this is how the world, as we know it, will come to an end. Although this is inevitable, this event need not necessarily have to take place anytime soon.

♥ What Buddha Said About The Origin of the World

It is common for people who are exploring religion to ask questions regarding the origins of the world. Since time immemorial people have speculated about this question. Most religions will teach that the world was created by a Creator; - God.

For many people, this seems to be satisfactory. However, if one seriously thinks about it, this answer is merely a placebo - something that does not have any real value other than to satisfy the incessant queries of a questioner.

To say that the world started with a Creator God is no better than to say that the origin of yoghurt is milk, or the origin of a plant is the seed. Simplistic minds do not seem to have a need to see further back beyond that.

The reason for this is that our mind is conditioned to see things in a linear manner; that is having a starting point and an end. This article has a start and an end, so is the table before you and so on.

However, there are many, many things in this universe that have no beginning and no end. Look at the sky above you. It may seem like a blue or black sheet but it really goes on forever. It is the same with time - it has no beginning and no end. This is how Buddhists understand the origins of the world as taught by the Buddha.

It is interesting to note that the Buddha described events like how a universe forms in space. More interestingly, the Buddha's explanations corresponds very closely to the scientific view. In the Aganna Sutta, the Buddha described the universe being destroyed and then re-evolving into its present form over a period of countless millions of years.

The first life formed on the surface of the water and again, over countless millions of years evolved from simple into complex organisms. Eventually, the universe is again destroyed and another arises in its place. All these processes are without beginning or end, and are set in motion by natural causes.

Our present universe merely occupies one slot in this beginning-less and endless sequence of time. Such explanations are a quantum leap away from the simplistic genesis stories of theistic religions and are indicative of the great insight and wisdom of the Buddha's enlightened mind.

Even so, questions regarding the origins of the world and such were not considered important by the Buddha and not made out to be a big deal as in other religions. In a famous story, a man called Malunkyaputta approached the Buddha and demanded that the Buddha explain the origin of the universe before he would become a disciple of the Buddha.

Then the Buddha said that he would not go into a discussion of the origin of the Universe. To him, gaining knowledge about such matters was a waste of time because a man's immediate problem was his own suffering and his task was to liberate himself from the present state of affairs.

To illustrate this, the Buddha related the parable of a man who was shot by a poisoned arrow. This foolish man refused to have the arrow removed until he was told who shot the arrow, what he looks like, the kind of wood the arrow was made of and so on. The Buddha said that before the man could learn such information, he would be dead.

Similarly, our immediate task is to be enlightened, not to speculate about the metaphysical. Thus, the Buddha's teachings centre around mankind and emphasises the methods by which he can liberate himself. These teachings are encapsulated in the Four Noble Truths.

♥ Buddhism in the Modern World

Estimates of the number of Buddhists vary between 230 and 500 million, with 350 million as the most commonly cited figure.

In northern Asia, Mahayana remains the most common form of Buddhism in China, Japan, Korea, Vietnam and Singapore. Theravada predominates in most of Southeast Asia, including Burma, Cambodia, Laos and Thailand, as well as Sri Lanka. Vajrayana is predominant in Tibet, Mongolia, and portions of India, especially those areas bordering Tibet.

While in the West Buddhism is often seen as exotic and progressive, in the East Buddhism is regarded as familiar and part of the establishment. Buddhist organizations in Asia frequently are well-funded and enjoy support from the wealthy and influential. In some cases, this has led critics to charge that certain monks and organizations are too closely associated with the powerful and are neglecting their duties to the poor.

In the latter half of the 19th century, Buddhism (along with many other of the world's religions and philosophies) came to the attention of Western intellectuals. These included the pessimistic German philosopher Schopenhauer and the American philosopher Henry David Thoreau, who translated a Buddhist sutra from French into English.

Spiritual enthusiasts enjoyed what they saw as the exotic and mystical tone of the Asian traditions. At first Western Buddhology was hampered by poor translations (often translations of translations), but soon Western scholars began to learn Asian languages and translate Asian texts.

In 1880 J.R. de Silva and Henry S. Olcott designed the International Buddhist flag to celebrate the revival of Buddhism in Sri Lanka. Its stripes symbolise universal compassion, the middle path, blessings, purity and liberation, wisdom, and the conglomeration of these.

The flag was accepted as the International Buddhist Flag by the 1952 World Buddhist Congress. A hallway in California's Hsi Lai TempleIn 1899 Gordon Douglas became the first Westerner to be ordained as a Buddhist monk.

The first Buddhists to arrive in the United States were Chinese. Hired as cheap labor for the railroads and other expanding industries, they established temples in their settlements along the rail lines.

The Buddhist Society, London was founded by Christmas Humphreys in 1924. The cultural re-evaluations of the hippie generation in the late 1960s and early 1970s included a renewed interest in Buddhism, proclaimed by some of them as a natural path to awareness, and enlightenment.

Many people, including celebrities, traveled to Asia in pursuit of gurus and ancient wisdom. Buddhism had become the fastest-growing religion in Australia and many other Western nations by the 1990s, in contrast to the steady decline of traditional western beliefs (see Christianity).

A distinctive feature of Buddhism in the West has been the emergence of groups that, while drawing on traditional Buddhism, attempt to create a new form of Buddhist practice. Examples include the Shambala movement, founded by Chyam Trungpa, and the Friends of the Western Buddhist Order, founded by Sangharakshita.

♥ The Three Main Branches of Buddhism

Buddhism has evolved into myriad schools that can be roughly grouped into three types:
Nikaya, Mahayana, and Vajrayana. Of the Nikaya schools, only the Theravada survives. Each branch sees itself as representing the true, original teachings of the Buddha, although some schools believe that the dialectic nature of Buddhism allows its format, terminology, and techniques to adapt over time in response to changing circumstances.

The Theravada school, whose name means "Doctrine of the Elders", bases its practice and doctrine exclusively on the Pali Canon. This is considered to be the oldest of the surviving Buddhist canons, and its sutras are accepted as authentic in every branch of Buddhism.

Theravada is the only surviving representative of the historical Nikaya branch. Nikaya Buddhism and consequently Theravada are sometimes referred to as Hinayana or "lesser vehicle", although this is generally considered to be impolite. Theravada is practiced today in Sri Lanka, Burma, Laos, Thailand, Cambodia and portions of Vietnam and Malaysia.

The Mahayana, or exoteric branch, literally means "Great Vehicle" and emphasizes universal compassion and the selfless ideal of the bodhisattva. In addition to the Nikaya scriptures, Mahayana schools recognize all or part of a genre of scriptures that were first put in writing around 1 CE.

These later scriptures were written in Sanskrit and are concerned with the purpose of achieving Buddhahood by following the path of the bodhisattva over the course of what is often described as countless eons of time.

Because of this immense timeframe, many Mahayana schools accept the idea of working towards rebirth in a Pure Land, which is not enlightenment in itself but which is a highly conducive environment for working toward enlightenment. Mahayana Buddhism is practiced today in China, Japan, Korea, and most of Vietnam.

The Vajrayana or "Diamond Vehicle" (also referred to as Mantrayana, Tantrayana, Tantric or esoteric Buddhism) shares many of the basic concepts of Mahayana, but also includes a vast array of spiritual techniques designed to enhance Buddhist practice.

One component of the Vajrayana is harnessing psycho-physical energy as a means of developing profoundly powerful states of concentration and awareness. These profound states are in turn to be used as an efficient path to Buddhahood. Using these techniques, it is claimed that a practitioner can achieve Buddhahood in one lifetime, or as little as three years.

In addition to the Theravada and Mahayana scriptures, Vajrayana Buddhists recognise a large body of texts that include the Buddhist Tantras. Vajrayana is practiced today mainly in Tibet, Nepal, Bhutan, Mongolia, Kalmykia, areas of India, and, to a limited extent, in China and Japan.

♥ History of Buddhism

Here are some links to the history of Buddhism :

The Life of Buddha

http://buddhism.about.com/od/lifeofthebuddha/a/buddhalife.htm

Early Buddhist History: The First Five Centuries

http://buddhism.about.com/od/buddhisthistory/a/earlyhistory.htm

Buddhism after the Buddha

http://clk.about.com/?zi=1/XJ/Ya&sdn=buddhism&zu=http%3A%2F%2Fwww.important.ca%2Fbuddhism_after_buddha.html

How Buddhism Came to Tibet

http://buddhism.about.com/od/vajrayanabuddhism/a/tiberthist1.htm

The Lost World of Buddhist Gandhara

http://buddhism.about.com/od/buddhisthistory/a/gandhara.htm

♥ The Life of Siddhartha Gautama

Prince Siddharta Gautama was born some 2,500 years ago as a prince in what is now called Lumbini in Nepal. At his birth, many special signs appeared. His father asked a sage living in his kingdom for advice on his son. The sage predicted that Gautama would become either a great King or a great spiritual teacher.

The King wanted his son to be his successor and tried to keep him far away from all matters of life that could incline him to a spiritual life. Gautama usually spent his life in his father's palace, surrounded by all the possible luxuries of the time. He proved to be a special child, being quite intelligent as well as an excellent sportsman. He married to a beautiful woman he loved, and they had a son.

When Gautama was 29 years old, he discovered there was much suffering in the world around him. Traditionally it is explained that he suddenly recognised the problems of sickness, old age and death when visiting the city. Being shocked by the suffering of all living beings, he decided to search for way to end it. He left his wife and child, the palace and even his royal clothes, and started out on a spiritual quest.

Gautama studied under various teachers and followed their practices until he mastered them all. His first teacher was Alara Kalama who taught a form of meditation leading to an exalted form of absorption called "the state of no-thingness", a state without moral or cognitive dimension. Gautama saw this was not going to solve suffering, and continued his search.

The next teacher was Udraka Ramaputra who taught him meditative absorption leading to "the state of neither perception nor non-perception". Again, Gautama realised this was not the state he was looking for. (Both Alara and Udraka are by some scholars considered to be Jain followers.)

Next, he tried extreme ascetic practices at Uruvilva in North India, with five other ascetics who turned into his followers. In the end, Gautama nearly died of starvation. After about six years of searching, he realised that just wearing down his body did not generate new insights, but rather leads to weakness and self-destruction. When he decided to give up extreme asceticism, his five students left him.

He then sat down in a place now called Bodhgaya (North India) under a Bodhi-tree and decided not to get up anymore until he discovered the truth. Just a short time later, he became a fully enlightened Buddha. This means that he actualised all positive potentials of a sentient being and rid himself of all negative qualities. With this, he realised the true nature of existence and suffering (emptiness), and how suffering can be ended.

Seven weeks after enlightenment, the Buddha gave his first discourse in Sarnath, near Varanasi (see image below right). Here he taught the 4 Noble Truths. The Buddha continued to teach during his life, until passing away at the age of 81.

The Buddha once summarised his entire teachings in one sentence:

"I teach about suffering and the way to end it".

♥ The Benefits of Practising Buddha's Teachings

Buddhism is based on personal experience, rationalism, practice, morality, and insight. There is no need to propitiate gods or priests, no blind adherence to useless dogmas, rituals, holy books, or myths. The foundations of Buddhism, are not so much tenets of faith as demonstrable principles of perceptual science.

Buddhism can be approached in many different ways. It is commonly referred to as a religion, and it can be used in that way to feel a connection to divinity and inspire faith. But because Buddhism does not include the idea of worshipping a creator God, some people do not see it as a religion in the normal, Western sense, but instead as a philosophy.

Despite the variety of approaches to Buddhism, the teachings are clear about the ultimate goal of all Buddhist writing and practice. It presents the most effective possible method for a person to transform themselves and to end one's suffering and secure lasting happiness.

Buddhism is a path of practice and spiritual development leading to Insight into the true nature of life. Buddhist practices such as meditation are means of changing oneself in order to develop the qualities of awareness, kindness, and wisdom.

The experience developed within the Buddhist tradition over thousands of years has created an incomparable resource for all those who wish to follow a path - a path which ultimately culminates in Enlightenment or Buddhahood.

The basic tenets of Buddhist teaching are straightforward and practical : nothing is fixed or permanent; actions have consequences; change is possible.

Thus Buddhism addresses itself to all people irrespective of race, nationality, or gender. It teaches practical methods (such as meditation) which enable people to realise and utilise its teachings in order to transform their experience, to be fully responsible for their lives and to develop the qualities of Wisdom and Compassion.

The Buddha's teachings have made sense out of a difficult world, they have given meaning to what would otherwise be a senseless life, they give a humane and compassionate ethics with which to lead life and they show how you can attain a state of purity and perfection.

Buddhism for Beginners   Buddhism Plain and Simple (Arkana)   Manual of Zen Buddhism

♥ The Relevance of Buddhism in Today's World

Buddha's Brain: The Practical Neuroscience of Happiness, Love, and Wisdom

Open Heart, Clear Mind   The Heart of the Buddha's Teaching

Today, Buddhism continues to gain ever wider acceptance in many lands far beyond its original home. People throughout the world, through their own careful choice, are adopting Buddhism’s peaceful, compassionate and responsible ways.

The Buddhist teaching of the law of karma offers people a just, incorruptible foundation and reason for living a moral life. It is easy to see how a wider embracing of the law of karma would lead any country towards a stronger, more caring and virtuous society.

The teaching of rebirth places this present short lifetime of ours in a broader perspective, giving more meaning to the vital events of birth and death. The understanding of rebirth removes so much of the tragedy and grief surrounding death and turns our attention to the quality of a life, rather than its mere length.

From the very beginning the practice of meditation has been at the very heart of the Buddhist way. Today, meditation grows increasingly popular as its proven benefits to both mental and physical well-being are becoming more widely known.

When stress is shown to be such a major cause of human suffering, the quieting practice of meditation becomes ever more valued.Today’s world is too small and vulnerable for us to live angrily and alone, and thus tolerance, love and compassion are so very important.

These qualities of mind, essential for happiness, are formally developed in Buddhist meditation and then diligently put into practice in every day life.

Forgiveness, gentleness, harmlessness and peaceful compassion are the well-known ‘trademarks’ of Buddhism, and they are given freely and broadly to all beings, including animals of course, and also, most importantly, to oneself. There is no place for dwelling in guilt or self-hatred in Buddhism, not even a place for feeling guilty about feeling guilty!

Teachings and practices such as these are what bring about qualities of gentle kindness, unshakeable serenity and wisdom, identified with the Buddhist religion for over 25 centuries and sorely needed in today’s world. In all its long history, no war has ever been fought in the name of Buddhism.

It is this peace and tolerance, growing out of a profound yet reasonable philosophy, that makes the Buddha’s message timeless and always vitally relevant.

Awakening Joy: 10 Steps That Will Put You on the Road to Real Happiness 

Awakening the Buddha Within: Tibetan Wisdom for the Western World 

♥ Science vs Buddhism

Until the beginning of the last century, Buddhism was confined to countries untouched by modern science. Nevertheless, from its very beginning, the Teachings of the Buddha or the Dhamma were always open to scientific thinking.

One reason why the Dhamma can easily be embraced by the scientific spirit is that the Buddha never encouraged rigid, dogmatic belief. He did not claim to base His Teachings on faith, belief, or divine revelation, but allowed great flexibility and freedom of thought.

The second reason is that the scientific spirit can itself be found in the Buddha's approach to spiritual Truth. The Buddha's method for discovering and testing spiritual Truth is very similar to that of the scientist. A scientist observes the external world objectively, and would only establish a scientific theory after conducting many successful practical experiments.

Using a similar approach 26 centuries ago, the Buddha observed the reality with detachment, and encouraged his disciples not to accept any teaching until they had critically investigated and personally verified its truth.

Just as the experiment of a scientist can be repeated by others, the Buddha’s experience of Enlightenment ca also be repeated by others following his instructions. Thus, in his approach to Truth, the Buddha was as analytical as the present day scientist. He established a practical, scientifically worked-out method for reaching the experience of Enlightenment.

Thus it is not a surprise that we cannot find in the Dhamma, a single doctrine that is in conflict with the discoveries of modern science. Buddhists have no problem believing that the universe is billions of years old, or that there were such things as dinosaurs and in evolution.

Indeed, there is much common ground between them especially in the areas of physics and psychology; one concerns the workings of the universe and the other the workings of the mind.

Albert Einstein has this to say about Buddhism -

"The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas and theology. Covering both natural and spiritual, it should be based on a religious sense arising from the experience of all things, natural and spiritual and a meaningful unity. Buddhism answers this description. If there is any religion that would cope with modern scientific needs, it would be Buddhism."

♥ Science vs Religion

Today we live in a scientific age in which almost every aspect of our lives has been affected by science. Since the scientific revolution during the seventeenth century, science has continued to exert tremendous influence on what we think and do.

The impact of science has been particularly strong on traditional religious beliefs. Many fundamental religious concepts are crumbling under the pressure of modern science and are no longer acceptable to the intellectual and the well-informed man.

No longer is it possible to assert truth derived merely through theological speculations or based on the authority of religious scriptures. For example, the findings of modern psychologists indicate that the human mind, like the physical body, work according to natural laws without the presence of an unchanging soul as taught by some religions.

Some religionists choose to disregard scientific discoveries which conflict with their religious dogmas. They choose to cling on to theories that grow increasingly ridiculous while insisting that it is scientific discoveries that are wrong.

In the light of modern scientific discoveries, it is not difficult to understand that many of the views held in many religions regarding the universe and life are merely tribal myths and cultural traditions passed down through the generations but which have now been superseded and made redundant.

It is generally true to say that religions have greatly contributed to human development and progress. They have laid down values and standards and formulated principles to guide human life. But for all the good they have done, religions can no longer relevant in the modern, scientific age if the followers insist on burying the truth, or encouraging ceremonies and practices which have been depleted of their meaning.

♥ The Appeal of Buddhism

Interest in Buddhism is growing steadily worldwide, especially from people seeking answers in this current global age of clashing ideologies, fanatical strife and senseless violence. The number of its adherents is growing at a phenomenal rate in many parts of the world particularly Australia, the US and many countries in Europe.

In many countries in Asia where it was once forcibly displaced by Communism, it is making a remarkable comeback.Why is this interest growing so quickly? Perhaps it is because more and more people are now recognizing these facts about Buddhism.

A religion of true peace that has never advocated any violence in its name.

Buddhism is one of the oldest religions of the world. Yet, it has the distinguished honour as the only religion that has never had a holy war. No body has gone to war to vanquish unbelievers or to convert others to Buddhism. No one has been put to the sword, or hanged or otherwise punished for not believing in Buddhism. Even among different Buddhist sects, there is remarkable friendliness and cooperation.

A religion that emphasizes compassion, acceptance and kindness.

Instead, Buddhism has been a great civilizing force. It tamed the nomadic and violent hordes of Asia and brought art, culture and civilization. Buddhists are known for their kind, accepting and non-judgmental ways. Today, as Buddhism spreads to new lands, it is not brought by aggressive missionaries intent on converting others but is typically established by the initiative of local people who invite teachers to share the teachings.

A religion that provides a clear path for spiritual and personal development.

Buddhism is not a collection of myths and stories that test our rationality. It does not present itself as a mystery that can only be understood by priests or certain preferred people. Instead, Buddhism presents itself as a clear and credible path that anyone can undertake according to his own understanding and ability. It is a method that can be applied giving results that can be experienced immediately.

A religion that teaches us to take full responsibility for our actions.

Buddhism does not attempt to explain the problems in the world as part of a mysterious plan of a deity. It does not blame fate or any divine being for whatever good or bad we experience in life. Instead, it teaches that we are accountable for the results of our past actions and that we are the masters of our own destiny. Buddhism insists that mankind takes responsibility for its own actions.

A religion that has no room for blind faith or unthinking worship.

Many religions present a set of dogma and then insist that people believe them, even when such dogmas appear strange or have been explained by science to be false or without basis. Buddhism has no place for such doctrines. It does not require blind faith but actually suggests its adherents to think, to question and to develop acceptance based on understanding.

A religion that welcomes questions and investigations into its own teachings.

Being totally self-confident, Buddhism opens itself to query and scrutiny. There is no concept of blasphemy in Buddhism. You can expect your questions on Buddhism to be answered with rationality, respect and honesty.

A religion that says sincere followers of other beliefs are also rewarded in the afterlife.

Buddhism is not like a football team or a political party. You don’t join it for the purpose of condemning others. Buddhism teaches that what we do now determines what happens to us in the future. This is a natural law in accordance with scientific principles and applies to everyone regardless of their religious label.

A religion that is very much in harmony with modern science.

As scientific knowledge progresses it continues to undermine the foundation of many religions, despite the attempts of religious leaders to hinder and deny scientific knowledge and misinform their adherents.

On the other hand, there is no scientific fact that contradicts Buddhism. Buddhism is the only religion that does not attempt to bend the facts to suit its faith. Indeed, much of modern science, particularly in the fields of psychology and physics supports the tenets of Buddhism.

Albert Einstein says :

“The religion of the future will be a cosmic religion. It should transcend personal God and avoid dogma and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things natural and spiritual as a meaningful unity. Buddhism answers this description. If there is any religion that could cope with modern scientific needs it would be Buddhism.”

♥ The Freedom to Doubt

Some religionists try to keep their followers in the dark; they are not allowed to touch other religious objects or books. They are instructed not to listen to the preaching of other religions. They are enjoined not to doubt the teachings of their own religion, however unconvincing their teachings may appear to be.

The more they keep their followers on a one-track mind, the more easily they can keep them under control. If anyone of them exercises freedom of thought and realizes that he had been in the dark all the time, then it is alleged that the devil has possessed his mind.

The poor man is given no opportunity to use his common sense, education, or his intelligence. Those who wish to change their views on religion are taught to believe that they are not perfect enough to be allowed to use free will in judging anything for themselves.

"Go forth, o bhikkhus, for the good of the many, for the happiness of the many, out of compassion for the world, for the benefit, for the good, for the happiness of gods and men. Let not two go by one way. Preach the doctrine that is beautiful in its beginning, beautiful in its middle, and beautiful in its ending. Declare the holy life in its purity, completely both in the spirit and the letter. ~ Mahavagga, Vinaya Pitaka"

With the words above, the Buddha initiated the world's earliest missionary religion. It was a missionary religion with the noblest of aims, for it was not to win people for the power of the religion, nor for the glory of any being, but for the happiness and benefit of those that would receive the teachings.

Throughout it's history, Buddhism spread not by conquest or colonization but peacefully through the teaching of its followers and the noble examples of their lives lived in peace and happiness.

Buddhists do not try to influence other religionists to come and embrace their religion for material gain. Nor do they try to exploit poverty, sickness, illiteracy and ignorance in order to increase the Buddhist population. The Buddha advised those who indicated their wish to follow him, not to be hasty in accepting his teachings but to consider carefully and to determine for themselves if it was correct or true.

"Make a proper investigation first. Proper investigation is good for a well-known person like yourself." Now I am even more pleased and satisfied when the Lord says to me:' Make a proper investigation first.' For if members of another religion had secured me as a disciple they would have paraded a banner all around the town saying: 'Upali has joined our religion.' But the Lord said to me:' Make a proper investigation first. Proper investigation is good for a well-known person like yourself.' ~ MI 139"

The Kalama sutta describes an occasion when the Buddha stopped by a village to teach. Earlier, several other religious teachers had passed through the same village, all claiming that their religion was the one and only correct one.

The villagers, out of great respect for the Buddha then asked him which of these teachings they should accept. The Buddha replied that they should make a considered decision after thinking it through, using their own reason and judgment. He was more concerned that his followers understand his teaching.

"Do not go by revelation or tradition, do not go by rumour, or the sacred scriptures, do not go by hearsay or mere logic, do not go by bias towards a notion or by another person's seeming ability and do not go by the idea "He is our teacher". But when you yourself know that a thing is good, that it is not blamable, that it is praised by the wise and when practised and observed that it leads to happiness, then follow that thing ~ Kalama Sutta"

Buddhism is not dogmatic. Neither does it ask people to accept it through blind faith. In the scriptures we are constantly reminded that we should not blindly believe, but rather to question, examine, inquire and rely on our own experience and judgement.

No other religion dares nor is able to give similar licence to its followers, for to do so would allow them to open their minds and to question their faith. After all, faith is merely the continued grasping of a belief that one's reason and logic tells is not true.

The Buddha upheld the highest degree of freedom not only in its human essence but also in its divine qualities. It is a freedom that does not deprive man of his dignity. It is a freedom that releases one from slavery to dogmas, dictatorial religious laws and outdated superstitions.