One most the most important concepts in Buddhism, and a highly mis-interpreted one, is karma (in sanskrit or kamma in pali). This word means 'action' en refers to a relationship of cause and effect of everything we do. This implies that the true intention behind all volitional acts will return to us eventually; therefore, the consequence of our actions are not a reward nor a punishment from an 'outer' power, but a natural response for our original intentions behind any action. In the Dhammapada we find: "By oneself is wrong done, by oneself is one defiled. by oneself wrong is not done, by oneself, surely is one cleansed. one cannot purify another, purity and impurity are in oneself [alone]" (Dhammapada XII: 165). This means than we should take responsibility of our actions being aware of the true intentions behind them, so we can be ready to face the consequences. Even if we know we have done something wrong, we can regret it and then be ready to face what comes next, now with a compassionate intention in order the ones we hurt and, consequently, cleaning our own karma in the process. Thus, this means that we are responsible of our own spiritual and material development which, combined with certain causes and conditions in this interdependent world, can help or hurt others. Furthermore, this means that we should be aware of our actions and not focusing in what others do or not, making judgements without even knowing the true intentions behind their actions.
"Let one regard, neither the discrepancies of others, nor what is done or left undone by others, but only the things one has done oneself or left undone." (Dham. IV: 50) We must realize that sometimes we spend to much energy, time, words and thoughts judging others' actions when, in reality, one cannot know exactly the intentions behind them. So, what use of it? One may say, 'it is for my own sake because I will know how to behave next time I see this person'; other can also argue 'this is what should be done in order to respond better to a certain situation when needed', 'it is good to know who is truthful or not', 'it is worth the time applied to it in order to avoid being hurt by other's actions'. All this comments are valid and completely in accordance to the conventional way of seeing things. However, what the Buddhist teachings stress is to focus in our own development because, by doing so, we will be spiritually strong and ready to face any kind of situation, whether a treason from a loved one, a 'stab in the back' from a friend or a negative comments about us from different people. This does not mean not to do anything about it! to the contrary, through meditation and true awareness we will be able to answer in the best way, in a compassionate manner to all this and more 'problems'. Suddenly, this 'problems' transformed from being something negative and a continuous reason to suffer, into a new test in our course on 'how to liberate myself from suffering and how to help others to do so'. The problems and disappointments are only steps (some of them higher than others) we can take in our way up to the ultimate liberation of the self.
We can read the same lesson about not judge others in the Gospels when Jesus said "Do not judge, or you too will be judged (...) How can you say to your brother, 'let me take the speck out of your eye', when all the time there is a plank in your own eye'? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother's eye." (Matthew 7: 1,2-4,5)
And if someone is thinking, 'well, this is impossible in our society! even more this are teachings of the two greatest human beings ever on Earth! I am not good enough!' Well, this will be just a justification for failure in the spiritual level that covers a lack of responsibility and commitment towards our own well being and others. These two Great Human Beings set the example which we must follow gradually. Just as a 50km marathon, the path is already set by them, may be with two different routes but getting to the same end. There are all kinds of signals and even lots of beings cheering us up (in this spiritual path we have devas, angels, gandharvas or other highest beings), also refreshing acts of love that encourages us to continue believing in goodness, and a huge range of participants. Some will finish earlier than others; some will think that they are not capable to end but there will also be people who will help others to believe and help them to run (not running for them or carrying them in the back!); some other people who will sit back without being interested in making any effort thinking that is better and more entertaining to talk about the outfit of other runners, their physical appearance and their lack of interest in enjoying the moment. The good news is that we have the chance to choose how do we want to live and in any case we will achieve what we want and it will be filled whether by hatred, anger and jealousy or by love, compassion and sympathetic joy. So ask yourself, how is my life going? what can I expect in relation with my actions? if I deserve everything I am dealing with, what did I do to have it this way and, more importantly, how am I going to shape my future present in order to enjoy more myself and others? think and meditate about it...you worth it!
Friday, 7 August 2009
Friday, 24 July 2009
Time, free will and liberation
The three conceptions of time: chronos, kairos and eschaton, play a vital role in religious thought. The 'conventional' time, chronos, by which all humans organized their lives, can be regarded as a provisional order of arbitrary periods in a continuous present, a tool for further social organization and harmonious living. However, chronos can be transformed into kairos, a definite moment in this continuous present when the beings can really change their near and far future. in a eschatological view of christian theology, the kairos is determined by the eschaton, the third conception of time which relates to the time of the return of Jesus Christ, when God will come to install His Kingdom with those who deserve it. Therefore, the idea of the return of the Son of God and His Father to judge those who can live in His Kingdom emphasizes a commitment to be ready (without sin) to accept and be accepted to this Heavleny realm whenever it happens to come: "Now concerning that day and hour no one knows-neither the angels in heaven, nor the Son-except the Father only" (Matthew 24: 36). Furthermore, Jesus said "Then the sign of the son of Man will appear in the sky, and then all the peoples of the earth will mourn; and they will see the son of Man coming on the clouds of heaven with power and great glory. He will send out His angels with a loud trumpet, and they will gather His elect from the four winds, from one end of the sky to the other" (Matthew 24: 30-31). This is when everyday life is important to prepare for the coming of the Kingdom of God, living in accordance with Jesus' teachings and guidelines for a compassionate behaviour towards ourselves and others.
From a Buddhist perspective, Shakyamuni Buddha taught the importance of living an ethical life, guided by the precepts of the 'Eightfold Path' of the Fourth Noble Truth, namely: right view, right thought, right speech, right action, right effort, right livelihood, right concentration and right mindfulness. Following this path, the end of suffering is secured and, as a result, the ultimate liberation of this cycle of rebirths in Samsara. This cleansing of karma, which is defined simply as a cause-and-effect relaton, one is able to control your own path towards liberation. If you think, speak and behave compassionately, your positive karma derived from these intentional actions will be a compassionate one. Therefore, the main element in all karmatic relationships are intentions, it is not a matter of 'what' but rather a matter of 'why'. One must be really honest while acknowledging the intentions of our thoughts and actions and be ready to face the consequences. So, wholesome actions (guided by compassion) will lead us towards liberation while unwholesome actions (guided by selfishness, hatred and anger) imprisoned us in samsara with further rebirths in lower realms, having more difficulties to reach liberation. In sum, in Buddhism there is no separation between chronos, kairos and eschaton, because there is a continuous present that gave us always the opportunity to work towards liberation or not, depending in our intentions behind every actions. the 'eschatological promise' is not posited in a near or far future, but as part of a continuum of causes and conditions that all beings face throughout their rebirths. These two ways of using the three times have th ecommon idea of everyday work towards our spiritual development through compassionate thoughts and actions. Whether by cleaning our karma or by eliminating sinful actions, one can understand the urge of realizing that we all have the free-will to work towards liberation or the perpetuation of suffering.
Therefore, the spiritual paths taught by Shakyamuni Buddha and Jesus Christ, encompass the life as a sentient being in this Earth, along with the recognition and true awareness of our divine nature; one that binds us with that sacred which is invoked in different names, rituals and creeds. By doing so, everything can become what Mircea Eliade called a hierophany, a manifestation of the sacred in this world, our lieves are part fo a divine enterprise and the sooner we recognize it, the better we can act for our benefit and others.
From a Buddhist perspective, Shakyamuni Buddha taught the importance of living an ethical life, guided by the precepts of the 'Eightfold Path' of the Fourth Noble Truth, namely: right view, right thought, right speech, right action, right effort, right livelihood, right concentration and right mindfulness. Following this path, the end of suffering is secured and, as a result, the ultimate liberation of this cycle of rebirths in Samsara. This cleansing of karma, which is defined simply as a cause-and-effect relaton, one is able to control your own path towards liberation. If you think, speak and behave compassionately, your positive karma derived from these intentional actions will be a compassionate one. Therefore, the main element in all karmatic relationships are intentions, it is not a matter of 'what' but rather a matter of 'why'. One must be really honest while acknowledging the intentions of our thoughts and actions and be ready to face the consequences. So, wholesome actions (guided by compassion) will lead us towards liberation while unwholesome actions (guided by selfishness, hatred and anger) imprisoned us in samsara with further rebirths in lower realms, having more difficulties to reach liberation. In sum, in Buddhism there is no separation between chronos, kairos and eschaton, because there is a continuous present that gave us always the opportunity to work towards liberation or not, depending in our intentions behind every actions. the 'eschatological promise' is not posited in a near or far future, but as part of a continuum of causes and conditions that all beings face throughout their rebirths. These two ways of using the three times have th ecommon idea of everyday work towards our spiritual development through compassionate thoughts and actions. Whether by cleaning our karma or by eliminating sinful actions, one can understand the urge of realizing that we all have the free-will to work towards liberation or the perpetuation of suffering.
Therefore, the spiritual paths taught by Shakyamuni Buddha and Jesus Christ, encompass the life as a sentient being in this Earth, along with the recognition and true awareness of our divine nature; one that binds us with that sacred which is invoked in different names, rituals and creeds. By doing so, everything can become what Mircea Eliade called a hierophany, a manifestation of the sacred in this world, our lieves are part fo a divine enterprise and the sooner we recognize it, the better we can act for our benefit and others.
Thursday, 16 July 2009
Commitment to social welfare
'All human endeavor is potentially great and noble. So long as we carry out our work with good motivation, thinking, "My work is for others", it will be of benefit to the wider community.' (His Holiness the XIV Dalai Lama, Ethics for the New Millenium (New York: Riverhead Books, 1999), 174.
The idea of working for others is exemplified in the ideal of the Bodhisattva, a being who has committed himself/herself to remain in Samsara in order to help others to reach ultimate liberation from suffering. His/Her work is guided by wisdom and compassion, for the sake of himself/herself and others. The Buddha said that here are four kinds of people: the ones who don't help others nor themselves; the ones who help others but not themselves; the ones that help themselves but not others; and the ones who help others and themselves.
The Bodhisattvas are part of the last category, an extraordinary beings who work commitedly and firmly for the well being of everyone, including themselves. Therefore, by thinking "my work is for others" one takes an important step into the Bodhisattva's path which recognizes our common nature as human beings who wants to get rid of suffering and achieve happiness.
By doing so, human beings can truly follow what Jesus said to His disciplines: "Here are My mother and My brothers! For whoever does the will of My Father in heaven, that person is My brother and sister and mother". (Matthew 12: 49-50)
Shakyamuni Buddha and Jesus Christ stresssed on the need to work for others and, consequently, we will achieve peace of mind, spirit and heart. The Karmatic relationship with others and with the world will be one of compassion, consecrating the 'divine will' of love for all beings.
The idea of working for others is exemplified in the ideal of the Bodhisattva, a being who has committed himself/herself to remain in Samsara in order to help others to reach ultimate liberation from suffering. His/Her work is guided by wisdom and compassion, for the sake of himself/herself and others. The Buddha said that here are four kinds of people: the ones who don't help others nor themselves; the ones who help others but not themselves; the ones that help themselves but not others; and the ones who help others and themselves.
The Bodhisattvas are part of the last category, an extraordinary beings who work commitedly and firmly for the well being of everyone, including themselves. Therefore, by thinking "my work is for others" one takes an important step into the Bodhisattva's path which recognizes our common nature as human beings who wants to get rid of suffering and achieve happiness.
By doing so, human beings can truly follow what Jesus said to His disciplines: "Here are My mother and My brothers! For whoever does the will of My Father in heaven, that person is My brother and sister and mother". (Matthew 12: 49-50)
Shakyamuni Buddha and Jesus Christ stresssed on the need to work for others and, consequently, we will achieve peace of mind, spirit and heart. The Karmatic relationship with others and with the world will be one of compassion, consecrating the 'divine will' of love for all beings.
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