What is truth?

Is there Truth? Perhaps not.

There might however be truth in a given context - the right action or speech for this moment. That which generates wisdom and inner peace.

Are healers of body and soul the only true philosophers?

Craft as Existentialism

Develop skill and muscle memory
Pay close attention and respond appropriately

Living Lightly

As a bee — without harming the blossom, its color, its fragrance — takes its nectar & flies away: so should the sage go through a village.

"Pupphavagga: Blossoms" (Dhp IV), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, 19 September 2010, http://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.04.than.html.

Virtue

Protecting oneself one protects others;
Protecting others one protects oneself.
And how does one, in protecting oneself, protect others?
By the repeated and frequent practice of mindfulness.
And how does one, in protecting others, protect oneself?
By patience and forbearance, by a non-violent and harmless life,
By loving-kindness and compassion.

Samyutta Nikaya

The Buddha's Guide to Answering Questions

"There are these four ways of answering questions. Which four? There are questions that should be answered categorically [straightforwardly yes, no, this, that]. There are questions that should be answered with an analytical (qualified) answer [defining or redefining the terms]. There are questions that should be answered with a counter-question. There are questions that should be put aside. These are the four ways of answering questions."

First the categorical answer,
then the qualified,
third, the type to be counter-questioned,
& fourth, the one to be set aside.

Any monk who knows which is which, in line with the Dhamma, is said to be skilled in the four types of questions: hard to overcome, hard to beat, profound, hard to defeat. He knows what's worthwhile & what's not, proficient in (recognizing) both, he rejects the worthless, grasps the worthwhile. He's called one who has broken through to what's worthwhile, prudent, wise.

"Pañha Sutta: Questions" (AN 4.42), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, June 7, 2009,

Truth

I am of the nature to grow old. There is no way to escape growing old.

I am of the nature to have ill health. There is no way to escape ill health.

I am of the nature to die. There is no way to escape death.

All that is dear to me and everyone I love are of the nature to change. There is no way to escape being separated from them.

My actions are my only true belongings. I cannot escape the consequences of my actions. My actions are the ground upon which I stand.

Abandoning False Speech

Abandoning false speech,
The Buddha refrains from false speech.
A truth-speaker,
He can be relied on
Trustworthy, dependable, non-deceptive.
Abandoning malicious speech,
The Buddha refrains from repeating what he has heard that harms others.
A reconciler of those who are divided,
He encourages those who are friends.
Rejoicing in peace, loving peace, delighting in peace
He speaks words that make for peace.
Abandoning harsh speech,
The Buddha refrains from it.
He speaks what is blameless, pleasing to the ear, agreeable,
Reaching the heart, urbane, pleasing and attractive to many.
Abandoning idle chatter,
He speaks at the right time, what is true and to the point,
Of the Dharma and discipline.
The Buddha is a speaker whose words are to be treasured,
Seasonable, reasoned, well-defined, and connected with liberation.

Island

Through effort, attention,
Restraint and self-control,
The wise person can become an island
No flood will overwhelm.

-Dhammapada 25

Wishes and Actions

No matter how I might wish things to be otherwise, things are as they are.

Although I wish only the best for you, I also know that your happiness and unhappiness depends upon your actions, not my wishes for you.

Still, like a tree

Whenever I intend to move (my limbs)
Or if I wish to speak,
I will first examine my mind.
Thus, ‘the stable one’ acts in the proper way.

Whenever my mind becomes attached
Or whenever I want to be angry,
I will not engage in (any) action nor will I say anything,
But will remain (still), like a tree.

Whenever I am wild or mocking,
Filled with pride or self-infatuation;
When I have the intention to expose the faults of others,
Cause dissension or have the thought to deceive others;

Whenever I am inclined to praise myself
Or when I disparage others,
Insult others or cause a quarrel:
At such times I will remain (still), like a tree.

Whenever I desire (material) gain, respect or fame;
Whenever I intend to seek an entourage of servants,
And when in my mind I desire (personal) service:
At such times I will remain (still), like a tree.

Whenever I desire to give up (working for) the benefit of others
And desire to pursue my personal welfare,
And when a thought of wishing to speak arises,
At such times I will remain (still), like a tree.

Whenever (I am) impatient, lazy and fearful,
Likewise when (I am) boastful or when (I talk) nonsense;
When thoughts of attachment to my own group arise,
At such times I will remain (still), like a tree.

Having in this way examined (whether or not) thought of afflictions
Or of pursuing what is meaningless (have arisen),
The hero will at such times hold steady this (mind of his)
By (applying) the (respective) antidote.

(Being) very certain and highly devoted,
Firm, respectful and polite;
Possessing a sense of shame, (being) apprehensive and peaceful,
I should strive to delight others.

Shantideva - Bodhisattvacaryāvatāra Chapter 5

From this place of stillness, forgive the negative thoughts, practice acceptance and practice compassion : beings everywhere suffer from these thoughts and situations, may we all be free from such suffering, may the suffering I experience - and witness, still as a tree - help liberate all beings.

Ears

We have two ears and one mouth so that we can listen twice as much as we speak.

-Epictetus

Speech in the Dhammapada

Even though a speech be a thousand (of words), but made up of senseless words, one word of sense is better, which if a man hears, he becomes quiet.

Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee.

They blame him who sits silent, they blame him who speaks much, they also blame him who says little; there is no one on earth who is not blamed.

A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.

Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured.

In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things, is freed from all pain.

He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu.

Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he offend no one.

-The Dhammapada

Connect!

Project positive feelings on others - feelings of warm care and goodwill - and not only will others benefit, but we will benefit as well. This is because we are not truly separated or autonomous from each other. Projecting love to others is the same as cultivating love for oneself. Project boundless love, and you become boundless love.

When we bring a loving presence and a spirit of non-violence to all that is, we discover that there is a place in us where fear cannot penetrate. This is the result of letting go of a smaller sense of separated self and realizing our unity with all there is, has been and will be.

Experiencing this essential connection is to be a Buddha, to be awake.
Whenever we forget about this unity and hold on to the illusion of a separated self, we are planting the seeds of suffering for all beings.

Idle Chatter

"Whereas some priests and contemplatives, living off food given in faith, are addicted to talking about lowly topics such as these — talking about kings, robbers, ministers of state; armies, alarms, and battles; food and drink; clothing, furniture, garlands, and scents; relatives; vehicles; villages, towns, cities, the countryside; women and heroes; the gossip of the street and the well; tales of the dead; tales of diversity [philosophical discussions of the past and future], the creation of the world and of the sea, and talk of whether things exist or not — he abstains from talking about lowly topics such as these. This, too, is part of his virtue.

"Whereas some priests and contemplatives, living off food given in faith, are addicted to debates such as these — 'You understand this doctrine and discipline? I'm the one who understands this doctrine and discipline. How could you understand this doctrine and discipline? You're practicing wrongly. I'm practicing rightly. I'm being consistent. You're not. What should be said first you said last. What should be said last you said first. What you took so long to think out has been refuted. Your doctrine has been overthrown. You're defeated. Go and try to salvage your doctrine; extricate yourself if you can!' — he abstains from debates such as these. This, too, is part of his virtue."

- Buddha
Samaññaphala Sutta

This is advice for monastics. Details of right speech were given in this post

Right Speech

The criteria for deciding what is worth saying

[1] "In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not connected with the goal), unendearing & disagreeable to others, he does not say them.

[2] "In the case of words that the Tathagata knows to be factual, true, unbeneficial, unendearing & disagreeable to others, he does not say them.

[3] "In the case of words that the Tathagata knows to be factual, true, beneficial, but unendearing & disagreeable to others, he has a sense of the proper time for saying them.

[4] "In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, but endearing & agreeable to others, he does not say them.

[5] "In the case of words that the Tathagata knows to be factual, true, unbeneficial, but endearing & agreeable to others, he does not say them.

[6] "In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings."

— MN 58

ID Please!

Taxonomy - the orderly classification of plants and animals.

Yesterday, I attended a conference given by a pastor/botanist. When asked "what could be done for the general public - and especially the youth - to be more responsible about protecting biodiversity?" he replied the following :

"I would tell them to associate taxonomy and observation of nature. People must learn to identify and recognize what is out there. Identifying plants, birds. If a name cannot be given to an object, no relationship can establish itself between the observer and the observed. To identify a plant makes a big difference. If a person walks past a stranger, he will not respond the same way as if he walks past a person that has been introduced and whose name is known. There is an emotional response that stems from recognizing the person."

Identification and naming can have a powerful effect. It might be the royal road to a stronger sense of connection with nature. Memory and the intellect could be the first step to being more fully cognizant, i.e. emotionally and spiritually.

Life - Lessons from Biodiversity

Diversity and an "intelligent, organized" chaos encourage life.
A rich ecosystem is full of symbiotic relationships between species. There is self-regulation and coevolution.

Uniformity, squareness weaken and destroy life.
A poor ecosystem promotes parasitic relationships between species. The system is out of balance and self-destroys in an attempt to steady itself.


Diversity and an "intelligent, organized" chaos in diet encourage health.
Diversity and an "intelligent, organized" chaos in physical activity encourage health.
Diversity and an "intelligent, organized" chaos in the one's activities and interests encourage mental health.

Uniformity in diet, physical, interests, daily activities destroy health and life.

Similarly, diversity and an "intelligent, organized" chaos in communities, societies, nations encourage harmony. There is self-regulation and "coevolution".

Uniformity, too much regulation, too much systematic organization, weaken and destroy communities, societies, nations, the environment. There are parasitic relationships. There is gradual destruction - including the environment's - in an attempt by Gaia to steady itself.

Heaven and Hell

A big, burly samurai comes to a Zen master and says, "Tell me the nature of heaven and hell."

The Zen master looks him in the face and says, "Why should I tell a scruffy, disgusting, miserable slob like you? A worm like you, do you think I should tell you anything?"

Consumed by rage, the samurai draws his sword and raises it to cut off the master's head.

The Zen master says, "That's hell."

Instantly, the samurai understands that he has just created his own hell - black and hot, filled with hatred, self-protection, anger, and resentment. He sees that he was so deep in hell that he was ready to kill someone. Tears fill his eyes as he puts his palms together to bow in gratitude for this insight.

The Zen master says, "That's heaven."

The view of the warrior-bodhisattva is not "Hell is bad and heaven is good" or "Get rid of hell and just seek heaven." Instead, we encourage ourselves to develop an open heart and an open mind to heaven, to hell, to everything.

Only with this kind of equanimity can we realize that no matter what comes along, we're always standing in the middle of a sacred space. Only with equanimity can we see that everything that comes into our circle has come to teach us what we need to know.

-Pema Chodron, Comfortable with Uncertainty

Kant - What is Enlightenment?

Immanuel Kant, symbol of German Idealism, wrote an essay in 1784 answering the question: "What is enlightenment?". The text is essentially giving individuals exhortation to use their own reasoning instead of remaining the idle believers and followers of men of authority.

It is a beautiful hymn to freedom.

Short excerpt of the English translation :

"
Enlightenment is man’s emergence from his self-imposed immaturity. Immaturity is the inability to use one’s understanding without guidance from another. This immaturity is self-imposed when its cause lies not in lack of understanding, but in lack of resolve and courage to use it without guidance from another. Sapere Aude! “Have courage to use your own understanding!” — that is the motto of enlightenment.

Laziness and cowardice are the reasons why so great a proportion of men, long after nature has released them from alien guidance (naturaliter maiorennes), nonetheless gladly remain in lifelong immaturity, and why it is so easy for others to establish themselves as their guardians. It is so easy to be immature. If I have a book to serve as my understanding, a pastor to serve as my conscience, a physician to determine my diet for me, and so on, I need not exert myself at all. I need not think, if only I can pay: others will readily undertake the irksome work for me. The guardians who have so benevolently taken over the supervision of men have carefully seen to it that the far greatest part of them (including the entire fair sex) regard taking the step to maturity as very dangerous, not to mention difficult. Having first made their domestic livestock dumb, and having carefully made sure that these docile creatures will not take a single step without the go-cart to which they are harnessed, these guardians then show them the danger that threatens them, should they attempt to walk alone. Now this danger is not actually so great, for after falling a few times they would in the end certainly learn to walk; but an example of this kind makes men timid and usually frightens them out of all further attempts.

Thus, it is difficult for any individual man to work himself out of the immaturity that has all but become his nature. He has even become fond of this state and for the time being is actually incapable of using his own understanding, for no one has ever allowed him to attempt it. Rules and formulas, those mechanical aids to the rational use, or rather misuse, of his natural gifts, are the shackles of a permanent immaturity. Whoever threw them off would still make only an uncertain leap over the smallest ditch, since he is unaccustomed to this kind of free movement. Consequently, only a few have succeeded, by cultivating their own minds, in freeing themselves from immaturity and pursuing a secure course.
"

The Problem With Philosophy

What is considered a philosopher nowadays?

1. A person who has read the books on the official syllabus of the department of philosophy of his university.


2. A person who had to clearly define which current of philosophy he belonged to in order to be acknowledged.


3. A person who had to learn how to publish a university paper with the proper form.


4. A person who publishes and teaches.


5. A person who is a philosopher from 8 to 12 and 2 to 5, on week days only, and who stops being a philosopher when he comes home and when he takes a vacation.

"Philosopher" has become a profession/career in academia.

A philosopher is not a person who leads a life of wisdom anymore. He is not a person who tries to embody values or a worldview. He is simply a person who has learned concepts, writes papers for his peers and teaches.

The philosopher has dissociated philosophy - the love of wisdom - from his lifestyle.

In ancient Greece, a Cynic, a Stoicist, an Epicurean, a Pythagorean, a student of the Academy or the Lyceum could be recognized in the streets of Athens. Philosophy permeated all the aspects of their lives. By the way a person was dressed, by the way he made decisions and by his behavior, one could easily identify which school of philosophy he adhered to. Each was free to find a lifestyle congruent with their temperament.

A Stoicist would show rigorous asceticism. An Epicurean would strive for a wise balance of pleasure. A Cynic would show no consideration for social convention. In this way, simply by observing how each would eat, how each would sleep, how each would interact with others, it was possible to determine their worldview.

Families often fail at giving guidance and providing answers.
Schools usually fail at giving guidance and providing answers.
Religion often fails at giving guidance and providing answers.
Ideology fails at giving guidance and providing answers.
Society as a whole has failed at this task.

People throughout the world are aligning their behavior. The way they eat, the way they dress, the type of art they appreciate, what they buy, what they dream about. Uniformity has killed initiative, intuition and creativity in man.
Philosophy has become inaccessible to humanity, it is held hostage by academics. For centuries, Church has hijacked the role of beacon in the West. An intellectual elite has favored the complex conceptual form of philosophy. A form which keeps out all who have not gone through the tedious process of breaking through curtains of concepts and poor syntax.

Philosophy should not be intellectual exercise or a profession. It should offer everybody the means to emancipate. It should help them find balance in their lives. It should give them a coherent way of looking at the world they are living in. It should give them the intuition of what is a proper way of behaving in it.

Most people - at least at some point in their lives - want to learn about philosophy, about psychology, about spirituality, about political science. Unfortunately they do not feel capable to explore these fields. They have been given a complex by their families, their schools, their religion, their society. They end up by rejecting the possibility to emancipate in their frustration.

May the situation change.