Worldwide Buddhist community

Buddhism and God

2008-06-05T23:11:00.007-07:00

It is hard to get a clear and consistent view from followers of theistic religions as to the meaning of the word 'God' even though it is a word used frequently in speech and scriptures. Many modern theists would scoff at the idea of a superman with a beard - a sort of cosmic Father Christmas who gets angry and does some horrible things as well as being nice to us. However, the most dominant depiction of God in the Bible is a god of violence and vengeance who fits this sort of image.
Moreover, once we move away from the 'cosmic being' approach things get more confusing. 'God' can be a word to simply refer to all that is good; or a mystical force (the holy spirit); or the complex Trinitarian doctrine, or to refer to a general belief in religion, or to refer to a powerful subjective or mystical experience. The word may also be regarded as a non-realist social construct in post-modern groups such as the Sea of Faith. God may also be regarded as a personal being with whom we build a relationship and can be guided by, or as a powerful being who set everything in motion and then left the scene (the deist god). There is also a strong thread within some theistic religions that says that 'God' is unknowable and indefinable.

It is hard to see how anyone can claim that god either does or does not exist without first clarifying what is meant by the word. Somewhat surprisingly, even though there is so much confusion and disagreement as to what the word 'God' means, some followers of theistic religions claim to be intimately connected to, and guided by, 'God' . We should maintain a deep and healthy scepticism about such claims. Humanity is very prone to irrational delusions. Some people seem able to believe in, and to fiercely defend, just about anything.

There is such confusion over the meaning of the 'God' word that it might be a good idea to stop using it. The interesting thing is that it is perfectly possible to lead a rich, fulfilled and virtuous life, to experience profound states of understanding and what might be called 'mystical union', without any belief in 'God'. Even if the idea of 'God' can be used wisely, it comes with such a legacy of dogmatism, irrationality, and confusion, that it may be best avoided.

Frequently Asked Questions on Buddhism and God

Q1. Do Buddhist believe in a creator God?

A. Buddhists can believe all sorts of things - there is no authority in Buddhism which checks or enforces certain specific beliefs, and there is a rich variety of differing Buddhist traditions. Buddhist teachings encourage us to be aware of what our beliefs are and to understand these as being impermanent and conditioned mental formations. There are also teachings to help us test whether a belief is unwholesome or wholesome.

But it is true that the Buddha did not base any of his teachings on the idea of a creator God. He also made it clear that he was a perfected human and that his teaching was for humans ....and Gods. Gods (or devas) do feature in early Buddhist teachings and in Buddhist Cosmology, but primarily as examples of other types of beings, who inhabit other realms, but who are also subject to rebirth, suffering and death.

Q2. If Buddhism is not based upon God can it still be a religion?

A. This depends upon how we define ‘religion’ and to some extent does not matter too much, (perhaps we should call it a philosophy?) but some understand Buddhism to be a religion, or to at least to meet the need that religions do. A religion is often defined as involving the worship of a transcendent God and to have a supernatural outlook. So that Humanism is not a religion because it bases its approach purely on a naturalistic view - it believes that all that we can normally see and experience is all that exists.

Buddhism also has a largely naturalistic worldview; the transcendent aspect of Buddhism is called nibbana (Pali) or nirvana (Sanskrit). (Transcendent is used here to denote an experience or understanding which is beyond the scope of ordinary everyday thinking, not to imply a supernatural reality). The Buddha did not define this too much or personalise it or give it a gender, consequently Buddhism has avoided much of the conflict and interminable confusion that is associated with definitions of ‘God’. Buddhism is best described as ‘Non-theistic’. This means that it does not use ‘God’ to describe transcendent reality and the whole idea of 'god' is not necessary to give meaning to life and to support spiritual enlightenment..

Q3. If there was no creator God how did the universe start? Surely it must have had an initial cause?

A. Why? How the universe started and how we come to be in our situation is a complex question. Opting for the simplistic idea that something must have created the world looks to me like an inadequate answer that does not do justice to the incredible wonder and mystery of the world. Maybe the universe did not have a start? Maybe it moves through long cycles of expansion and contraction? What created the creator God? If he has always existed then why could the universe not always have existed?

Q4. So it looks like the God idea does not really feature in Buddhism?

A. Well it depends how you define ‘God’. If you define it as the label for the realisation of ultimate truth (an interpretation that some Christian and Islamic mystical traditions might agree with) then it is close to the Buddhist nibbana. If, however, ‘God’ is defined as some sort of objective real being who created everything and has a leading part to play in our spiritual lives by rewarding and punishing us, then this is of no interest in serious Buddhist practice. However, early Buddhist thought does recognise many realms, one of which is the human realm and others which are occupied by gods. These gods have pleasant and long lives, and they may interact in a limited way with the human realm, but eventually they die and get reborn.

MAHAMANGALA SUTTA

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(DISCOURSE OF THE SUPREME BLESSINGS)
Note that this sutta is shown with the Pali verses and an English translation
I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's park. Then a certain deva, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta's Grove, approached the Blessed One. On approaching, having bowed down to the Blessed One, she stood to one side. As she stood to one side, she addressed him with a verse.

Bahu deva manussa ca
Mangalani acintayum
Akankha-mana sotthanam
Bruhi mangala muttamam

Many deities and humans, yearning after good,
have reflected on Blessings.
Pray, tell me the Supreme Blessings.

Asevana ca balanam
Panditanan ca sevana
Puja ca puja-niyanam
Etam mangala muttamam

Not to follow or associate with the foolish,
to associate with the wise,
and honour those who are worthy of honour.
This is the Supreme Blessing.

Patirupa-desa vaso ca
Pubbe ca kata-punnata
Atta samma panidhi ca
Etam mangala muttamam

To reside in a civilised place,
to have done meritorious actions in the past,
and to have set oneself on the right course
This is the Supreme Blessing.

Bahu saccanca sippanca
Vinayo ca susikkhito
Subhasita ca ya vaca
Etam mangala muttamam

A good education, accomplished in many skills,
well disciplined
and pleasant speech.
This is the Supreme Blessing.

Mata pitu upatthanam
Putta darassa sangaho
Anakula ca kammanta
Etam mangala muttamam

The support of mother and father,
the cherishing of spouse and children
and peaceful occupations.
This is the Supreme Blessing.

Danam ca dhamma-cariya ca
Natakananca sangaho
Anavajjani kammani
Etam mangala muttamam

Liberality, righteous conduct,
the helping of relatives
and blameless action.
This is the Supreme Blessing.

Arati virati papa
Majja-pana ca sannamo
Appa-mado ca dhammesu
Etam mangala muttamam

To cease and abstain from evil,
to avoid intoxicants
and steadfastness in virtue.
This is the Supreme Blessing.

Garavo ca Sovacassata,
Samana nanca dassanam
Kalena dhamma sakaccha
Etam mangala muttamam

Patience, humility,
contentment and gratitude,
hearing the Dhamma at the right time
This is the Supreme Blessing.

Tapo ca brahma cariyaca
Ariya sacana dassanam
Nibbana sacchi kiriyaca
Etam mangal muttamam

Self-control, the holy life,
perception of the Noble Truths
and the realization of Nibbana.
This is the Supreme Blessing.

Putthassa loka dhammehi
Cittam yassa na kampati
Asokam virajam khemam
Etam mangala muttamam

A mind that, when touched
by the ways of the world,
remains steady, unstained, sorrowless, and at peace.
This is the Supreme Blessing.

Eta-disani katvana
Sabbattha maparajita
Sabbattha sotthim gacchanti
Tam tesam mangala-muttamamti

Everywhere undefeated
when acting in this way,
people go in well-being:
These are the Supreme Blessings.

Sutta Nipata II.4

Dhammacakka-ppavattana-sutta

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SETTING IN MOTION THE WHEEL OF THE DHAMMA
Samyutta Nikaya LVI, 11
Based upon a translation by Bhikkhu Nanamoli
Thus I have heard. On one occasion the Blessed One was living at Benares in the Deer Park at
Isipatana. There he addressed the group of five bhikkhus.
Bhikkhus, there are two extremes which should not be cultivated by the wise. What are these two
extremes? There is indulgence in pleasure in the objects of sensual desire, which is inferior, low,
vulgar, ignoble, and leads to no good; and there is indulgence in self -mortification, which is
painful, ignoble and leads to no good.
The middle way discovered by the Tathagata avoids both these extremes; it gives vision, it gives
knowledge, and it leads to peace, to direct knowledge, to understanding, to Nibbana. And what is
that middle way? It is simply the noble eightfold path, that is to say, right view, right intention;
right speech, right action, right livelihood; right effort, right mindfulness, right concentration.
This is the middle way discovered by the Tathagata, which gives vision, which gives knowledge,
and which leads to peace, to direct knowledge, to understanding , to Nibbana.
What is the Noble Truth of Suffering? Birth is suffering, ageing is suffering, sickness is suffering,
death is suffering, sorrow and lamentation, pain, grief and despair are suffering; association with
the disliked is suffering, dissociation from the loved is suffering, not to get what one wants is
suffering—in short the five aggregates affected by clinging are suffering.
What is the Noble Truth of the origin of suffering? It is the craving that produces renewal of
being accompanied by relish and lust, and relishing this and that; in other words, craving for
sensual desires, craving for being, and craving for non-being.
What is the Noble Truth of the cessation of suffering? It is remainderless fading and ceasing,
giving up, relinquishing, letting go and rejecting, of that same craving.
What is the Noble Truth of the way leading to cessation of suffering? It is simply the noble
eightfold path, that is to say, right view, right aspiration; right speech, right action, right
livelihood; right effort, right mindfulness, right concentration.
There is this Noble Truth of Suffering : such was the vision, insight, wisdom, knowing and light,
that arose in me about things not heard before.
This Noble Truth must be penetrated by fully understanding suffering: such was the vision,
insight, wisdom, knowing and light, that arose in me about things not heard before.
This Noble truth has been penetrated by fully understaning suffering: such was the vision, insight,
wisdom, knowing and light, that arose in me about things not heard before.
There is this Noble Truth of the Origin of Suffering: such was the vision, insight, wisdom,
knowing and light, that arose in me about things not heard before .
This Noble Truth must be penetrated by abandoning the origin of suffering : such was the vision,
insight, wisdom, knowing and light, that arose in me about things not heard before.
This Noble Truth has been penetrated by abandoning the origin of suffering: such was the vision,
insight, wisdom, knowing and light, that arose in me about things not heard before.
There is this Noble Truth of the Cessation of Suffering : such was the vision, insight, wisdom,
knowing and light, that arose in me about things not heard before.
This Noble Truth must be penetrated by realising the cessation of suffering: such was the vision,
insight, wisdom, knowing and light, that arose in me about things not heard before.
This Noble Truth has been penetrated by realising the cessation of suffering: such was the vision,
insight, wisdom, knowing and light, that arose in me about things not heard before.
There is this Noble Truth of the Way leading to the Cessation of Suffering : such was the vision,
insight, wisdom, knowing and light, that arose in me about things not heard before.
This Noble Truth must be penetrated by cultivating the Way: such was the vision, insight,
wisdom, knowing and light, that arose in me about things not heard before.
This Noble truth has been penetrated by cultivating the Path: such was the vision, insight,
wisdom, knowing and light, that arose in me about things not heard before.
As long as my knowing and seeing how things are was not quite purified in these twelve aspects,
in these three phases of each of the four noble truths, I did not claim in the world with its gods, its
Maras and divine beings, in this generation with its monks and brahmans, with its princes and
men, to have discovered the full and supreme awakening. But as soon as my knowing and seeing
how things are, was quite purified in these twelve aspects, in these three phases of each of the
four noble truths, then I claimed in the world with its gods, its Maras and divine beings, in this
generation with its monks and brahmans, its princes and men to have discovered the full and
supreme awakening. Knowing and seeing arose in me thus:
“My heart’s deliverance is unassailable. This is the last birth. Now there is no renewal of being”.
That is what the Blessed One said. The group of five bhikkhus were delighted, and they
approved of his words.
Now during this discourse, there arose in the venerable Kondanna the perfect, immaculate
realisation of the Truth: “Whatever is subject to arising is subject to ceasing.”
When the Wheel of Truth had thus been set rolling by the Blessed One the earthgods raised the
cry: “At Benares, in the Deer Park at Isipatana, the matchless Wheel of Truth has been set rolling
by the Blessed One, not to be stopped by monk or divine being or god or death-angel or high
divinity or anyone in the world.”
On hearing the earth-gods’ cry, all of the gods in turn in the six paradises of the sensual sphere
took up the cry until it reached beyond the Retinue of High Divinity in the sphere of pure form.
And so indeed in that hour, at that moment, the cry soared up to the World of High Divinity, and
the ten-thousand worlds shook and rocked and quaked, and a great measureless radiance
surpassing the very nature of the gods was displayed in the world.
Then the Blessed One exclaimed: “Kondanna knows! Kondanna knows!”, and that is how that
venerable one acquired the name, Anna-Kondanna—Kondanna who knows.

The Instruction to the Kalamas

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Kalama- Sutta

Anguttara Nikaya Sutta No. 65

Based upon a translation by Soma Thera

Thus I have heard. Once the Blessed One, while walking in the Kosala country with a large community of bhikkhus, entered a town of the Kalama people called Kesaputta. The Kalamas said: "Reverend Gotama, the monk, the son of the Sakiyans, has, while wandering in the Kosala country, entered Kesaputta. The good repute of the Reverend Gotama has been spread in this way:

"Indeed, the Blessed One is thus consummate, fully enlightened, endowed with knowledge and practice, sublime, knower of the worlds, peerless, guide of men who can be taught, teacher of gods and human beings, which he by himself has through direct knowledge understood clearly. He set forth the Dhamma, good in the beginning, good in the middle, good in the end, possessed of meaning and the letter, and complete in everything; and he proclaims the holy life that is perfectly pure. Seeing such consummate ones is good indeed."

Then the Kalamas went to where the Blessed One was. On arriving there some paid homage to him and sat down on one side; some exchanged greetings with him and after the ending of cordial talk, sat down on one side; some saluted him raising their joined palms and sat down on one side; some announced their name and family and sat down on one side; some without speaking, sat down on one side.

The Kalamas sitting on one side said to the Blessed One: "There are some monks and brahmins, venerable sir, who visit Kesaputta. They expound and explain only their own doctrines; the doctrines of others they despise, revile, and pull to pieces. Some other monks and brahmins too, venerable sir, come to Kesaputta. They also expound and explain only their own doctrines; the doctrines of others they despise, revile, and pull to pieces. Venerable sir, there is doubt, there is uncertainty in us concerning them. Which of these reverend monks and brahmins spoke the truth and which falsehood?"

"It is proper for you, Kalamas, to doubt, to be uncertain; uncertainty has arisen in you about that which is doubtful. Come, Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumour; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a favourite opinion; nor upon another’s seeming ability; nor upon the consideration, ‘The monk is our teacher.’ Kalamas, when you yourselves know: ‘These things are bad; these things are blameable; these things are censured by the wise; undertaken and observed, these things lead to harm and ill,’ abandon them.

"What do you think, Kalamas? Does greed appear in a man for his benefit or harm?"—"For his harm, venerable sir."—"Kalamas, being given to greed, and being overwhelmed and vanquished mentally by greed, this man takes life, steals, commits adultery, and tells lies; he prompts another too, to do likewise. Will that be long for his harm and ill?"—"Yes, venerable sir."

"What do you think, Kalamas? Does hate appear in a man for his benefit or harm?"—"For his harm, venerable sir."—"Kalamas, being given to hate, and being overwhelmed and vanquished mentally by hate, this man takes life, steals, commits adultery, and tells lies; he prompts another too, to do likewise. Will that be long for his harm and ill?"—"Yes, venerable sir."

"What do you think, Kalamas? Does delusion appear in a man for his benefit or harm?"—"For his harm, venerable sir."—"Kalamas, being given to delusion, and being overwhelmed and vanquished mentally by delusion, this man takes life, steals, commits adultery, and tells lies; he prompts another too, to do likewise. Will that be long for his harm and ill?"—"Yes, venerable sir."

"What do you think, Kalamas? Are these things good or bad?"—"Bad, venerable sir"—"Blameable or not blameable?"—"Blameable, venerable sir."—"Censured or praised by the wise?"—"Censured, venerable sir."—"Undertaken and observed, do these things lead to harm and ill, or not? Or how does it strike you?"—"Undertaken and observed, these things lead to harm and ill. Thus it strikes us here."

"Therefore, did we say, Kalamas, what was said thus, ‘Come Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumour; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a favourite notion; nor upon another’s seeming ability; nor upon the consideration, "The monk is our teacher." Kalamas, when you yourselves know: "These things are bad; these things are blameable; these things are censured by the wise; undertaken and observed, these things lead to harm and ill," abandon them.’

"Come, Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a favourite notion; nor upon another’s seeming ability; nor upon the consideration, ‘The monk is our teacher.’ Kalamas, when you yourselves know: ‘These things are good; these things are not blameable; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness,’ enter on and abide in them.

"What do you think, Kalamas? Does absence of greed appear in a man for his benefit or harm?"—"For his benefit, venerable sir." "Kalamas, being not given to greed, and being not overwhelmed and not vanquished mentally by greed, this man does not take life, does not steal, does not commit adultery, and does not tell lies; he prompts another too, to do likewise. Will that be long for his benefit and happiness?"—"Yes, venerable sir."

"What do you think, Kalamas? Does absence of hate appear in a man for his benefit or harm?"—"For his benefit, venerable sir."

"Kalamas, being not given to hate, and being not overwhelmed and not vanquished mentally by hate, this man does not take life, does not steal, does not commit adultery, and does not tell lies; he prompts another too, to do likewise. Will that be long for his benefit and happiness?" _ "Yes, venerable sir."

"What do you think, Kalamas? Does absence of delusion appear in a man for his benefit or harm?"—"For his benefit, venerable sir."—"Kalamas, being not given to delusion, and being not overwhelmed and not vanquished mentally by delusion, this man does not take life, does not steal, does not commit adultery, and does not tell lies; he prompts another too, to do likewise. Will that be long for his benefit and happiness?" _ "Yes, venerable sir."

"What do you think, Kalamas? Are these things good or bad?"

"Good, venerable sir."—"Blameable or not blameable?"—"Not blameable, venerable sir."—"Censured or praised by the wise?"—"Praised, venerable sir."—"Undertaken and observed, do these things lead to benefit and happiness, or not? Or how does it strike you?"—"Undertaken and observed, these things lead to benefit and happiness. Thus it strikes us here."

"Therefore, did we say, Kalamas, what was said thus, ‘Come Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a favourite notion; nor upon another’s seeming ability; nor upon the consideration, "The monk is our teacher." Kalamas, when you yourselves know: "These things are bad; these things are blameable; these things are censured by the wise; undertaken and observed, these things lead to harm and ill," abandon them.’

"The disciple of the Noble Ones, Kalamas, who in this way is devoid of coveting, devoid of ill will, undeluded, clearly comprehending and mindful, dwells, having pervaded, with the thought of amity, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of amity that is free of hate or malice.

"He lives, having pervaded, with the thought of compassion, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of compassion that is free of hate or malice.

"He lives, having pervaded, with the thought of gladness, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of gladness that is free of hate or malice.

"He lives, having pervaded, with the thought of equanimity, one quarter; likewise the second; likewise the third; likewise the fourth; so above, below, and across; he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of equanimity that is free of hate or malice.

"The disciple of the Noble Ones, Kalamas, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind, is one by whom four solaces are found here and now.

"’Suppose there is a hereafter and there is a fruit, result, of deeds done well or ill. Then it is possible that at the dissolution of the body after death, I shall arise in the heavenly world, which is possessed of the state of bliss.’ This is the first solace found by him.

"’Suppose there is no hereafter and there is no fruit, no result, of deeds done well or ill. Yet in this world, here and now, free from hatred, free from malice, safe and sound, and happy, I keep myself.’ This is the second solace found by him.

"’Suppose evil (results) befall an evil-doer. I, however, think of doing evil to no one. Then, how can ill (results) affect me who do no evil deed?’ This is the third solace found by him.

"’Suppose evil (results) do not befall an evil-doer. Then I see myself purified in any case.’ This is the fourth solace found by him.

"The disciple of the Noble Ones, Kalamas, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind, is one by whom, here and now, these four solaces are found."

"So it is, Blessed One. So it is, Sublime one. The disciple of the Noble Ones, venerable sir, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind, is one by whom, here and now, four solaces are found.

"’Suppose there is a hereafter and there is a fruit, result, of deeds done well or ill. Then it is possible that at the dissolution of the body after death, I shall arise in the heavenly world, which is possessed of the state of bliss.’ This is the first solace found by him.

"’Suppose there is no hereafter and there is no fruit, no result, of deeds done well or ill. Yet in this world, here and now, free from hatred, free from malice, safe and sound, and happy, I keep myself.’ This is the second solace found by him.

"’Suppose evil (results) befall an evil-doer. I, however, think of doing evil to no one. Then, how can ill (results) affect me who do no evil deed?’ This is the third solace found by him.

"’Suppose evil (results) do not befall an evil-doer. Then I see myself purified in any case.’ This is the fourth solace found by him.

"The disciple of the Noble Ones, venerable sir, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind, is one by whom, here and now, these four solaces are found."

"Marvellous, venerable sir! Marvellous, venerable sir! As if, venerable sir, a person were to turn face upwards what is upside down, or to uncover the concealed, or to point the way to one who is lost or to carry a lamp in the darkness, thinking, ‘Those who have eyes will see visible objects,’ so has the Dhamma been set forth in many ways by the Blessed One. We, venerable sir, go to the Blessed One for refuge, to the Dhamma for refuge, and to the Sangha for refuge. Venerable sir, may the Blessed One regard us as lay followers who have gone for refuge for life, from today."

----- End -----

How does the Buddhist outlook relate to the scientific worldview?

2008-06-05T23:11:00.003-07:00

A good question.

In the following answer, I am working from my understanding of Theravada Buddhism, based upon the earliest teachings of the Buddha.

There has long been a tension and often antagonism between science and monotheistic religion. Some might argue that Buddhism is not a religion, and on a definition of religion that equates it with belief in the supernatural and a creator god, then Buddhism must be regarded as a philosophy or way of life. But this suggests that our understanding of what religion means has become much too narrow, because Buddhism certainly provides a comprehensive range of spiritual guidance and methods, and has many of the features commonly linked with religion..

There are religious groups who feel threatened by scientific models. One unfortunate current issue is that of Creationism (now also called intelligent design). To see a conflict between religious descriptions of the creation of the universe (and humanity) and scientific theories (especially evolution) is to confuse a worldview based upon the primacy of religious belief (often fundamentalist, simplistic and literal interpretations of scriptures) with scientific models based upon observation, evidence and reason.

Religious fundamentalism and scientific worldviews are not compatible for various reasons. Fundamentalist religious belief is fixed and dogmatic. Although scientific models can also lead to 'devoted followings', they are ultimately open to evidence which may falsify them. This is the principle of 'defeasibility' which gives science a healthy openness, and means that doubt and dissension are legitimate. Science proposes hypotheses and ways of empirically testing these, whilst religious dogmatism already knows all of the answers.

There is little or no conflict between science and Buddhist practice. Science is concerned with building testable models of the way the observable world operates. Buddhist practice is about developing our specifically positive human qualities of wisdom, intelligence and skilful action. Science strives to be objective and evidence driven. Buddhist practice develops qualities and insights which are subjective and not easily verifiable, except in the way we subsequently behave and perhaps in a certain 'quality' of our presence. Buddhism and science both share an openness to evidence, an empirical outlook, and an emphasis on practice rather than belief. Both Buddhism and science are based upon naturalistic worldviews and do not encourage superstition, notwithstanding that there are some propositions in Buddhism which do not fit with current scientific theory

Humans are born with what might be called spiritual aspiration. This is a natural part of being human and calls for specific guidance and practice. The aspiration to understand the human condition; to end suffering; to experience joy, peace and fulfillment and to develop wisdom and enlightenment, would probably not commonly be given as a description of the scientific enterprise. However, scientific endeavour rightly directed, may offer powerful insights into the material world and biological life, and is a worthwhile application of our powers of reason and observation.

How do you become a Buddhist?

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For spiritual practice to bear fruit it must come from the heart. There is no place for assertive proselytisation, coercion or manipulation.

Many people regularly attend and benefit from Buddhist gatherings and meditations without necessarily calling themselves 'Buddhist'. In many ways the Buddhist religion and Buddhism were really a Victorian invention, a way of labeling the spiritual practices prevalent in many far-eastern countries.

However, many do formally take refuge in the ' triple gem'; the Buddha (the historical Buddha and clear awareness), the Dhamma (the truth and the teachings), and the Sangha (that which is wholesome, and virtuous friends and company on the path). Taking the refuges simply means saying 'I take refuge in the Buddha, the Dhamma and the Sangha.

Taking refuge is something we do when we are in danger of some sort, or we have to escape from a threatening situation. Buddhists choose to take refuge in intuitive awareness, virtue and 'good' friends - in intelligence and non-delusion. The 'threat' that we are taking refuge from is greed, hatred and delusion and their consequence - suffering.

We all take solace (or refuge) in something - even if we do not regard ourselves as 'religious'. Depending upon our conditioning, environment, and habitual tendencies we may seek salvation in work; in political ideologies; in relationships; in sport; in drink or drugs. Although these things are not all necessarily harmful, they are not the answer to our spiritual aspirations, and if we expect them to provide lasting satisfaction, will lead to suffering.

What About Meditation?

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Pay attention and allow the mind to settle and clarity arises.
(Let the cursor rest on the image - the ripples will gradually cease. If you move the cursor, the disturbances may create a circular 'skeeter' effect.)

Buddhist meditation is about paying attention to the contents of the mind. There are different varieties of meditation technique. However, perhaps the two most widely practised are Samatha and Vipassana. Samatha meditation is commonly based upon gently paying attention to the breath or other bodily sensation. Every time we become mindful that our attention has wandered, we gently bring it back to watching the breath again. We do not force the breath or try to control it, but simply pay close attention, using mindfulness and concentration. We practice this in an upright and comfortable posture for between fifteen minutes and an hour. With continued effort this leads to calm and tranquil states of mind.

Vipassana is often based upon first establishing a degree of 'collectedness' from Samatha practice and then allowing thoughts and sensations to arise. We notice the thought, feeling or sensation, perhaps name it (for example 'anger' or 'boredom') and then allow whatever has arisen to pass away. We gradually realise that all thoughts are impermanent, linked with dissatisfaction, and impersonal.

These methods train us to concentrate and enable insight to arise into the nature of our minds.

Although meditation might seem to be a passive activity from the perspective of our energetic and ambitious minds, those practising meditation are actually engaged in a demanding and rewarding activity. There is plenty of objective scientific evidence, that regular meditation has many positive physical benefits for our bodies as well as improving our ability to concentrate and reduce stress levels. Much recent research has confirmed that practising Buddhists are happier people.

For a good introduction to meditation, it is invaluable to attend a workshop or other group which includes experienced meditators. Groups not only provide a supportive atmosphere, but enable those just starting meditation to raise questions. Fellowship - finding a good group of friends who are all treading the same or similar path is a very important support for practice. The groups listed on this page are a good place to start.

For a wealth of excellent guides to meditation and the Buddhist path try here:
http://www.amaravati.org/abmnew/index.php/teachings/eArticles
For an excellent essay on concentration and mindfulness read this from Thanissaro

What do Buddhists Believe?

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The answer is that Buddhists may believe in lots of things, but not in belief. This is a pretty succinct way of summarising the relative lack of importance that Buddhist teachings place on doctrinal belief. Belief does exist, but is regarded as of relatively minor importance on the path to enlightenment. One problem with belief - especially in metaphysical ideas - is that it can encourage a lot of speculative views and opinions, which are not viewed very favourably in Buddhism for some good reasons.

If we attach blindly and strongly to views and opinions (beliefs) we can end up persecuting others who hold different beliefs. There is plenty of historic and current evidence for this. More importantly though, if we mistakenly believe that the spiritual life is all about identifying the right beliefs and clinging blindly to them then our openness to life becomes blocked and we stagnate. We can no longer develop. Our willingness and ability to be with the present moment and to truthfully and mindfully examine our experience is overlaid by judgment and opinion. We cannot respond insightfully to the truth of the way things are for us.

When we start with Buddhist practice the first belief we might have is that 'this looks interesting, I have enough confidence to give meditation a try'. Gradually we may develop trust in the teachings as our practice starts to bear fruit.

Really the practice is about putting effort in and observing the results and gradually building up a trust and faith in what we are doing. There is no necessity to accept doctrine on how the world began and in supernatural beings and in the need to perform certain rituals. Some of these things do feature in Buddhism, but they are not central to Buddhist practice. Buddhism is about cultivating skilful mental qualities which lead to our own and others benefit. So practices which develop compassion, generosity, intelligence, wisdom and virtue are encouraged.

So a statement on what Buddhists believe might state - 'that it is good to cultivate the human qualities of wisdom, compassion, generosity, virtue and intelligence and that enlightenment is the most worthwhile aspiration'.

A simple description of what Buddhism is might be: 'the serious pursuit of true happiness for oneself and others'.

Belief and faith are worth reflecting upon. What is the difference? Faith in mainstream Buddhism is more akin to trustful confidence rather than intellectual belief in things which cannot be proved. It is the feeling that we develop when we know that we can rely on something. Although initially we may have to take the teachings on trust, when we try them out we know whether of not they work. We develop trustful confidence based upon insight.

Buddhism does not consider that it has an exclusive monopoly on the truth - the Dhamma. The 'Dhamma' as the 'way things are' is a natural truth or law which is available to all and does not require that we are members of a special group or believe in specific dogma. However, Buddhism does regard its teachings as a focussed, comprehensive, direct and effective path to spiritual enlightenment. It offers a teaching for 'those with little dust in their eyes'.

Like all faiths, Buddhism has scriptures. The Tipitaka (or Pali Canon) is a large collection of discourses, teachings and commentaries, which are highly regarded by those following the Buddhist path. They are not, however, regarded as 'sacred' and perfect doctrines which we must simply believe in order to be saved. The Tipitaka might best be viewed as ethical, psychological and philosophical recipe books to enable us to live happier lives.

The Pali Canon is also not identified in any way with an imaginary creator God. To view any scripture in this way -- as somehow the literal word of a god--at the very least can easily become a form of idolatry, and at worst the justification for endless intolerance and violence against those who do not believe.

All books, however inspired, are conditioned creations and subject to potential error and imperfection. Buddhist scriptures provide invaluable guidance and pointers for action. They are being used correctly when they stimulate mindfulness, virtue and insight - when they lead to open and receptive states of mind rather than to fixed or 'grasping' viewpoints or activities.

Worldwide Buddhist Community

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This blog is just trying to bring all Buddhist religious in one place. So keep on helping to make a Buddhist Community in facebook.com. See how this will work around the world.