This chapter explores how our minds are governed by a series of mental modules, each associated with different feelings and goals, and how this relates to the Buddhist concept of "no-self." Here are the key takeaways:
Our "intertemporal utility function" (willingness to delay gratification) isn't fixed; it can change based on circumstances. For example, men's willingness to delay gratification decreases when shown pictures of attractive women.
The mind can be viewed as a collection of modules, or "subselves," that take turns being in charge. Which module is activated depends on the situation and the associated feelings. A scary movie can activate the "self-protection" module, while a romantic movie activates the "mate-acquisition" module.
Feelings trigger modules. They are the driving force behind which module takes control of our consciousness and, consequently, our behavior.
Jealousy is a prime example of a powerful feeling activating a specific module. It can drastically alter a person's thoughts, feelings, and behaviors.
The "mate-acquisition" module can influence various aspects of behavior, including time discounting and career aspirations. Men in the presence of women may become more focused on accumulating wealth, even if they aren't consciously aware of this shift.
Modules can be triggered without conscious awareness. We may not realize why we're behaving a certain way, as the underlying module's influence is often subconscious.
The concept of "no-self" in Buddhism is supported by the modular view of the mind. If our preferences and behaviors change from moment to moment depending on which module is active, then what exactly constitutes the unchanging "self"?
Modules can create illusions. For example, the self-protection module can lead to exaggerating perceived threats, and the mate-acquisition module can lead to self-inflation and deflating rivals.
Mindfulness meditation can help us gain control over which modules influence us by changing our relationship to feelings. By observing feelings mindfully, we can lessen their power to dictate our thoughts and actions.
***
Conclusion
Ever feel like your brain is a wild party with a bunch of mini CEOs bickering for control? That’s because it is! Our mind isn’t run by one “self”—it’s a crazy mix of mental modules that switch gears faster than you can say “self-control.” One minute, your mate-acquisition module is shouting “Grab that opportunity now!” and the next, your self-protection module is hunkering down, all thanks to the powerful push and pull of your feelings. Even the Buddha knew the secret: clinging to one unchanging self is a total illusion. Instead, he taught us to chill, observe the chaos, and let mindfulness meditation help us step back from the madness. So next time you cave to that chocolate bar or dive into a dating frenzy, just remember—it’s not really you making the call, it’s your brain’s rambunctious inner committee throwing a party!
Ch 8: How Thoughts Think Themselves
This chapter explores the connection between Vipassana meditation, the modular model of the mind, and the nature of thoughts and feelings. Here are the key takeaways:
Mindfulness meditation (Vipassana) can provide insights into the workings of your own mind. While not scientific data, these insights can be validated by existing psychological models.
The modular model of the mind suggests that different modules compete for conscious awareness. Mind-wandering during meditation can be seen as these modules vying for control.
Thoughts that pull you away from focusing on your breath often relate to past/future, involve the self, and concern other people. This aligns with the functions of the default mode network and the theory of mind network.
Thoughts don't "think themselves"; modules generate them. The conscious self receives thoughts, rather than creating them. Meditation can help you see this process of thoughts "bubbling up" into consciousness.
Identifying with thoughts is a habit, not an inherent trait. Through meditation, you can learn to observe thoughts with detachment, like watching a movie, rather than getting caught up in their drama.
Feelings are the "propellant" of thoughts. The strength of the feeling attached to a thought influences its ability to enter conscious awareness. Feelings act as labels of priority for thoughts.
Thoughts and feelings are deeply intertwined. This connection is crucial for understanding both the nature of perception and the dynamics of self-control, which will be explored in later chapters. Advanced meditators are better able to perceive the subtle feelings attached to thoughts, allowing them to observe thoughts with greater detachment.
***
Conclusion
Ever notice how your thoughts seem to pop up like they have a life of their own? Welcome to Vipassana—meditation for the inner psychologist! While Zen inspires poets and Tibetan sparks artists, mindfulness meditation lets you sit on a cushion, focus on your breath, and watch your brain throw a wild, unplanned party. Your mind’s like a quirky game show where different modules compete for airtime, and feelings act as turbo-chargers, pushing thoughts onto the stage. Instead of being the boss of your thoughts, you’re just an amused spectator watching them "think themselves." Embrace the chaos, laugh at the mental circus, and enjoy the show—because sometimes, the best control is realizing you’re not really in control at all!
Ch 9: “Self” Control
This chapter argues that feelings, not reason, ultimately drive our decisions and actions, and that mindfulness meditation can help us gain control over these feelings. Here are the key takeaways:
Hume was right: "Reason is the slave of the passions (feelings). Even seemingly rational decisions, like buying something, are ultimately driven by a contest of feelings (attraction vs. aversion). Reason's role is to inform these feelings, not to override them.
Feelings are the original motivators, rooted in evolutionary needs. They guide us toward things that benefit survival and reproduction. As we evolved, feelings became associated with more complex social goals, like making friends and gaining respect.
The prefrontal cortex isn't a rational "charioteer" controlling unruly passions. It's more like a tool used by feelings. Self-control struggles are clashes between competing feelings (e.g., the desire for chocolate vs. the desire for long-term health).
There isn't a separate "rational self" making decisions. Different modules with different goals compete for dominance, and the "winning" module is the one associated with the strongest feeling. Consciousness observes this debate so we can provide socially acceptable rationales for our actions.
Self-discipline isn't a muscle that weakens with disuse. It's more like modules getting stronger through repeated success (and associated gratification). This explains why addictions are so powerful: the modules associated with the addictive behavior get reinforced with each indulgence.
Mindfulness meditation can help weaken dominant modules by depriving them of reinforcement. Instead of fighting urges, you observe them mindfully, creating distance and reducing their power. This "starves" the urge, like not feeding a stray cat. The RAIN technique (Recognize, Accept, Investigate, Non-identify) is a helpful tool.
Problems like a short attention span or hatred can also be seen as self-control issues. Mindfulness can be applied to these by observing the underlying feelings and thus weakening the impulses they generate.
Mindfulness meditation empowers "calm passions" over "violent passions," leading to a greater appreciation of everyday life. It blurs the lines between therapy, moral edification, and spiritual uplift by addressing the root of these problems: being misled by feelings.
***
Conclusion
Ever wonder why you can’t resist that chocolate bar even when you know it’s a bad idea? Blame old Hume—he famously said our reason is just a servant to our feelings. Modern brain scans back him up: our decisions are like a tug-of-war between parts of our brain that cheer for pleasure (hello, chocolate cravings) and those that warn of pain. Imagine your mind as a bunch of rowdy little party animals fighting for control. Then along comes mindfulness, acting like a chill bouncer that watches your urges without feeding them—kind of like ignoring a stray cat at your door. Suddenly, those cravings lose their mojo, and you get to say, “Sure, I’m in charge…sort of!”
Tags: Book Summary,Buddhism,Psychology,Emotional Intelligence,
Ch 4: Bliss, Ecstasy, and the Path to Mindful Insight
Key Takeaways
Awareness of wandering mind = progress: Noticing distractions during meditation is foundational, disrupting the brain’s default mode network (active during mind-wandering).
Default mode network: Governs past/future thinking; quieting it through focus (e.g., breath) fosters present-moment awareness and inner peace.
Two meditation paths:
Concentration: Deep focus (e.g., breath, mantra) induces serenity, even bliss/ecstasy.
Mindfulness (Vipassana): Observes thoughts/feelings without attachment, aiming for insight into reality’s nature.
Mindfulness benefits: Reduces emotional reactivity, enhances appreciation of beauty, and trains non-judgmental awareness in daily life (e.g., less road rage, savoring moments).
Retreat dynamics: Silence and seclusion amplify self-confrontation (“extreme sports for the mind”) but foster clarity and perspective shifts.
Enlightenment’s three marks:
Impermanence: All things change.
Dukkha: Suffering/unsatisfactoriness.
Not-self (anatta): No permanent, controlling “self” exists.
Vipassana’s goal: Insight into reality’s truths, not fleeting bliss. As the teacher advised: “Don’t get attached” to peak experiences.
Enlightenment as gradual: Achieved through incremental insight, not sudden revelation. Mindfulness reveals “building blocks” of liberation from suffering.
Practical takeaway: Daily mindfulness cultivates resilience, presence, and a path to profound self-transformation.
Mindfulness is the means; liberation is the end.
***
Conclusion
Ever been on a “silent” retreat where silence isn’t the whole story? Back in 2003, I tried meditating for a week, but my mind was bouncing around like a hyperactive puppy chasing squirrels! When I finally vented about my runaway thoughts, my teacher cheerfully said, “Great—you noticed it!” That simple “aha” moment taught me to snap back to my breath. Soon, I began treating my wandering mind like a clumsy friend—acknowledging its detours and then laughing them off. Meditation: where even your daydreams get a standing ovation. Embrace the chaos and let your mind wander—then bring it home!
Ch 5: The Alleged Nonexistence of Your Self
Anatta (not-self) is a core Buddhist concept, suggesting the "self" as we perceive it doesn't truly exist.
Understanding not-self can be challenging intellectually; experiential understanding through meditation is considered crucial.
The belief in a fixed "self" is seen as the root of suffering, leading to attachment, craving, and ego.
Experiencing not-self is a gradual process, with even small steps bringing benefits.
The Buddha's "Discourse on the Not-Self" explores the five aggregates (body, feelings, perceptions, mental formations, consciousness) to demonstrate the absence of a controllable, permanent self.
The Buddha links the concept of self to control and permanence, arguing that since these are absent in the aggregates, so is the self.
The discourse paradoxically uses language of "I" and "you," leading to debate about whether the Buddha truly denied the self's existence or meant something more nuanced.
Some interpretations suggest the Buddha focused on dis-identifying with the aggregates rather than denying a self altogether.
The concept of "engagement" with the aggregates is introduced, suggesting liberation comes from changing this relationship.
"Witness consciousness" is proposed as a possible aspect of self that remains after liberation.
The chapter suggests focusing on the practical application of not-self, such as disowning unhelpful feelings and redefining the self.
The idea of "taking charge by letting go" is explored, where dis-identifying with uncontrollable aspects of the self leads to liberation from them.
The chapter acknowledges the difficulty and potential confusion around the concept of not-self, suggesting continued reflection and practice.
The historical accuracy of the Buddha's teachings is questioned, acknowledging the evolution of Buddhist texts over time.
***
Conclusion
๐ง♂️ "Not-Self" Explained (Without Your Head Exploding) ๐ง ๐ฅ
Ajahn Chah warned: Trying to intellectually grasp "not-self" (anatta) might make your head explode. ๐ฅ (Spoiler: It won’t… probably.)
The Buddha’s mic-drop moment: "You’re not your body, feelings, thoughts, or consciousness. None of it is you." ๐คฏ
The paradox: If there’s no "self," who’s meditating? ๐ค (Buddhists: "It’s complicated…")
The big idea: Letting go of "me" and "mine" = less suffering, more peace. ๐ฑ
Toothache hack: Meditators can disown pain. One guy skipped Novocain at the dentist. ๐ฆท (Not recommended for beginners.)
Anxiety hack: Stop owning your anxiety. Watch it like a movie. ๐ฅ (Spoiler: It’s not yours.)
The takeaway: You don’t have to fully get "not-self" to benefit. Start small—disown a thought, a feeling, or that annoying voice in your head. ๐
TL;DR: You’re real… but not really real. Meditate on that. ๐ง♀️✨
Ch 6: Your CEO Is MIA
No Supreme Self: Buddha’s debate shows none of the five aggregates (form, feeling, etc.) are fully “yours”—no inner king calling the shots.
CEO? More Like a Cheerleader: Modern psychology agrees: your conscious mind isn’t the all-powerful executive you think it is.
Brain’s Storyteller: Split-brain experiments reveal that your brain improvises explanations for your actions—even if you didn’t consciously decide them.
Delusions for Survival: We naturally inflate our abilities to seem coherent and trustworthy, a trick that helped our ancestors survive.
Mind Jungle: Think of your mind as a competitive, modular free-for-all—no single part rules the roost.
Power in Realization: Recognizing your self-delusion is the first step toward actually nudging your behavior.
Meditation Magic: Meditation trains you to observe these inner modules, potentially turning your “speaker” into a real decision-maker.
***
Conclusion
Ever thought you were the CEO of your own brain? Well, Buddha once schooled a braggart by saying, “Your self isn’t really the king of your castle—it’s just a bunch of parts doing their own thing!” Modern science totally backs it up: your mind is like a wild, chaotic circus, where different brain modules throw a party and the left hemisphere even makes up silly stories to explain your actions. So next time you think you're in total control, remember: you're just watching the movie of your life while your brain runs the show. Embrace the chaos—after all, who needs to be the boss when you can be part of the fun?
Tags: Book Summary,Buddhism,Psychology,Emotional Intelligence,
"The Matrix is Real: Humans live in a societal ‘simulation’—shaped by evolutionary illusions that prioritize survival over truth."
Pleasure’s Trap: Natural selection designed us to chase fleeting rewards (food, status, sex), leaving us on a hedonic treadmill of endless wanting.
Buddha’s Insight: Suffering (dukkha) stems from clinging to impermanent pleasures—true peace comes from letting go, not consuming more.
Mindfulness ≠ Roses: Ancient Buddhist practice confronts harsh truths (decay, mortality) to shatter illusions; modern “self-care” often softens the message.
Science Meets Spirit: Evolutionary psychology explains why we’re deluded; meditation offers a path to see clearly and break free.
The Red Pill Choice: Liberation requires facing discomfort—awareness of mental chains (Buddhism) + understanding their origin (science) = true freedom.
Tagline: “Awaken from evolution’s dream. See reality. Choose freedom.”
***
The Fun Way
Ever felt like you're living in a cheesy sci-fi movie? Picture this: you're Neo, stuck in the Matrix, munching on powdered sugar donuts, and life is just one big, hilarious illusion. Natural selection wired our brains to chase quick, fleeting pleasures—even if it means getting tricked every time! Then comes the red pill moment: meditation and mindfulness step in like your quirky guru, showing you the truth behind the delusion. So, ditch the blue pill of endless junk food cravings and dive deep into reality. Ready to see how wild the rabbit hole really goes? Take the red pill, laugh at life’s absurdities, and start your journey to real clarity!
Ch 2: Paradoxes of Meditation
No Success or Failure: Meditation isn’t about winning or losing—it's about experiencing the process.
Let Go to Succeed: The harder you chase meditative "success," the further it eludes you.
Paradox of Need: Those who need meditation the most often find it the hardest to practice.
Embrace Discomfort: Accepting unpleasant feelings can diminish their power over you.
Shift Your Perspective: Observing your emotions from a distance can transform pain into neutrality.
Delusions Unveiled: Our everyday feelings and judgments are often illusions shaped by our nature.
Inner and Outer Reality: Both our inner world and external perceptions are less solid than they seem.
Tool for Peace: By clarifying our minds, meditation can help reduce personal suffering and societal tribalism.
Challenging Conventions: The Buddhist ideas of emptiness and no-self invite us to question what we take for real.
A Path to Liberation: Meditation offers a gateway not just to personal clarity, but to a more harmonious world.
***
The Fun Way
Ever tried meditating and got more frustrated than focused? Here’s the paradox: meditation isn’t about “succeeding” – it’s about letting go of success! Picture this: the more you chase calm, the more it escapes you. I’m practically the Bobby Knight of meditation—volatile, distracted, and a magnet for inner chaos. But guess what? That very chaos is why I need meditation the most! Embrace your fidgety mind, laugh at your wandering thoughts, and discover that even “failure” in meditation can flip into unexpected calm. So, kick back, let go of the pressure, and enjoy the quirky journey to inner peace!
Ch 3: When Are Feelings Illusions?
Feelings are real, but some are illusory in that they can lead us astray.
Feelings evolved to guide organisms toward beneficial things and away from harmful ones.
"True" feelings align with what's genuinely good for an organism's survival.
"False" feelings, or illusions, lead to behaviors that are ultimately harmful.
Environmental mismatch: Feelings designed for ancestral environments can become maladaptive in modern life (e.g., sweet tooth, road rage).
False positives: Some feelings, like fear of snakes, are designed to be frequently wrong to ensure survival in rare, life-threatening situations.
Modern life creates new kinds of "false" feelings by making it difficult to assess and react to social cues (e.g., fear of offending, self-consciousness, public speaking anxiety).
Feelings often feel inherently true, making it difficult to objectively assess their validity.
Meditation and cognitive-behavioral therapy can help discern and manage illusory feelings.
Natural selection prioritized gene propagation over our long-term happiness, leading to potential delusions about what brings lasting fulfillment.
***
The Fun Way
Ever feel like your brain is playing tricks on you? ๐คฏ Turns out, our feelings aren't always the reliable guides we think they are. From donut cravings to public speaking jitters, we explore why some feelings are straight-up illusions. ๐คฏ Want to take back control? Follow this page for more mind-blowing insights!
Tags: Book Summary,Psychology,Emotional Intelligence,Buddhism,
My name carries the weight of a religious identity: I am a Jain by both last name and tradition. Like many who inherit a religious label, I initially associated my identity with my family’s faith, following practices out of custom rather than conviction. But over time, as my interest in mindfulness grew, I found myself exploring Buddhism—a path that deeply resonated with me due to its emphasis on balance in life.
This personal exploration into the Buddhist concept of balance led me to develop a philosophy I like to call “Religious Convenience.” This term represents my way of reintroducing religion into modern life without feeling overwhelmed by its demands. It’s an approach that emphasizes personalization, making religion flexible enough to fit within the realities of our daily lives, and it's an invitation to reflect on how we approach spiritual practices in a way that’s both manageable and meaningful.
What is Religious Convenience?
At its core, Religious Convenience refers to the idea that we can engage with religious practices at a level of convenience that feels natural and sustainable to us. It’s about identifying the rigor and depth with which you want to practice your religion, and taking small, incremental steps to become more spiritual or religious over time.
When I talk about convenience, I’m not referring to how easily accessible religious services or offerings might be. Instead, I’m referring to how strictly or loosely you adhere to the practices, rituals, and lifestyle associated with your faith. Religions, at their essence, are not one-size-fits-all. Many traditions, while maintaining core principles, allow flexibility, recognizing that people will engage at different levels based on their circumstances.
Rigorousness and Flexibility in Religious Practice
Across most religions, you can observe varying degrees of rigor. On one hand, you have the life of the monk or priest, which involves strict vows, disciplines, and a lifestyle focused solely on spiritual advancement. On the other, you have the general public, whose religious life might include prayers, ethical conduct, and community participation, but without the same level of intense commitment.
For example:
Monks in many traditions, including Jainism, Buddhism, and Christianity, often take vows of celibacy, live ascetic lives, and dedicate themselves wholly to spiritual pursuits.
Lay followers, however, are generally free to marry, have families, and pursue material well-being while incorporating religious practices into their everyday lives.
The difference in duties between monks and laypeople is stark, but most religions provide room for these varying levels of engagement. This flexibility is essential, allowing individuals to participate in ways that align with their personal capacities, needs, and understanding.
In fact, some religious traditions formally recognize this gradation. Jainism, for instance, distinguishes between the duties of a monk (Sadhu/Sadhvi) and a lay follower (Shravak/Shravika). Similarly, in Buddhism, there are clear distinctions between the life of a monastic and the spiritual journey of a householder.
The Buddhist Concept of Balance and the Middle Way
It was Buddhism that first introduced me to the idea of balance as a core spiritual principle. The Middle Way, taught by the Buddha, advises avoiding extremes of self-indulgence and self-mortification. Instead, the Buddha advocated a path of moderation, which integrates spiritual discipline with a balanced, ethical, and mindful approach to life.
The Middle Way is not just a philosophical ideal; it’s a practical method of living. It acknowledges that life is full of complexities and that true spiritual progress happens when we avoid the traps of over-indulgence on one side and harsh self-denial on the other. Whether it’s in the context of meditation, ethical behavior, or daily habits, the Middle Way encourages finding a sustainable rhythm that nurtures both body and mind.
In essence, the Middle Way aligns closely with the concept of Religious Convenience. Both are about striking a balance—engaging with your spirituality in a way that is neither too extreme nor too lax, and making continuous progress, no matter how small.
Exploring Other Traditions: The Bahรก'รญ Faith
If the concept of religious flexibility interests you, you might also find inspiration in the Bahรก'รญ Faith, which I learned about during a visit to the Lotus Temple in Delhi, India. The Bahรก'รญ Faith doesn’t have clergy, monks, or nuns, and it doesn’t promote ascetic practices. Instead, it emphasizes a personal relationship with the Divine and a life of service to humanity. This focus on inclusivity and individual responsibility for spiritual growth echoes the principles of balance and moderation found in Buddhism.
Conclusion: Finding Your Path
The ultimate lesson I’ve drawn from Buddhism, Jainism, and my own explorations is that spiritual progress is best made by avoiding extremes and by cultivating a balance that fits into your daily life. Religious Convenience is about:
Avoiding the extremes of indulgence and self-denial.
Identifying your own level of religious commitment, without guilt or pressure.
Taking small, gradual steps towards living a principled, mindful, and ethical life.
There’s no one right way to practice religion, and there’s no rush to reach any particular level of spiritual attainment. What matters is your personal journey and how you make space for spirituality in a way that enriches your life without overwhelming it.
ENDNOTES (I): Duties of monks and lay followers in religions like Jainism, Buddhism and Hinduism
The six daily duties (แนขaแธฤvasyakas) of a Jain monk (Sadhu/Sadhvi) are essential religious practices that reflect their commitment to spiritual discipline and the path toward liberation (moksha). These six duties, known as “แนขaแธฤvasyaka,” are part of their routine and serve to purify the mind, enhance spiritual awareness, and promote detachment from worldly matters.
Here are the six daily duties (แนขaแธฤvasyaka) of a Jain monk:
1. Sฤmฤyika (Equanimity)
Meaning: The practice of achieving mental balance and equanimity.
Purpose: A Jain monk performs Sฤmฤyika multiple times a day to develop an even, peaceful state of mind free from attachments and aversions. This helps maintain focus on spiritual goals and minimizes emotional disturbances.
Practice: This involves sitting in meditation, introspection, and reflecting on one’s actions to foster inner tranquility.
2. Chaturvimshati-Stava (Praise of the 24 Tirthankaras)
Meaning: The daily recitation of hymns and praises of the 24 Tirthankaras (enlightened beings) who attained liberation and are revered in Jainism.
Purpose: This practice cultivates reverence, devotion, and respect for the enlightened beings who serve as spiritual guides. By focusing on their qualities, monks are reminded of the virtues they should strive for.
Practice: Monks recite specific hymns or prayers that glorify the Tirthankaras, reinforcing their role as exemplars of compassion, knowledge, and detachment.
3. Vandanฤ (Respect to Teachers)
Meaning: Offering homage or salutation to one’s spiritual teachers or gurus.
Purpose: This duty expresses gratitude and reverence toward the Acharyas, Upadhyayas, and other spiritual leaders who impart knowledge and guide monks on the path of liberation. It emphasizes humility and the importance of seeking wisdom from others.
Practice: Monks physically bow down to their teachers and recite prayers or verses in their honor as part of their daily routine.
4. Pratikramana (Repentance and Reflection)
Meaning: The practice of reflecting on one’s mistakes and seeking forgiveness.
Purpose: Pratikramana is a self-purifying ritual where a monk reflects on any transgressions committed during the day, whether intentionally or unintentionally, and repents for them. This fosters spiritual growth by acknowledging imperfections and striving for self-improvement.
Practice: It is performed twice a day—morning (Rฤtri Pratikramana) and evening (Devasi Pratikramana)—involving the recitation of specific prayers of repentance, along with introspection on one’s thoughts, words, and actions.
5. Kayotsarga (Meditation and Detachment)
Meaning: The practice of meditation in a state of complete stillness, involving physical immobility and detachment from the body.
Purpose: The goal of Kayotsarga is to transcend bodily attachment and focus solely on the soul (ฤtman). It fosters deep concentration and helps a monk develop detachment from physical discomfort or pain, promoting the realization of the eternal nature of the soul.
Practice: Monks practice this by standing or sitting motionless for a period, contemplating the soul’s purity and detachment from the body.
6. Pratyฤkhyฤna (Renunciation of Harmful Activities)
Meaning: The vow of renunciation, where monks resolve to refrain from certain activities, thoughts, or behaviors that hinder spiritual progress.
Purpose: This is an ongoing commitment to renouncing harmful or unnecessary actions, as well as limiting desires and attachments. By consciously giving up material things and negative behaviors, monks strengthen their discipline and focus on spiritual goals.
Practice: It may include vows related to fasting, limiting food consumption, or refraining from engaging in certain actions or interactions that could lead to the accumulation of karma.
Summary:
The six daily duties guide Jain monks in their pursuit of spiritual purity, non-violence (ahimsa), and detachment from worldly attachments. These practices help them cultivate equanimity, offer respect, repent for transgressions, and remain focused on their ultimate goal of liberation. By adhering to these disciplines, Jain monks exemplify the rigorous path of self-control and renunciation central to the Jain tradition.
The six daily duties (แนขaแธฤvasyakas) of a Jain Shravak (lay follower) are essential practices that help maintain spiritual discipline while living a household life. These duties guide Jain householders to live a righteous life, reduce karmic accumulation, and gradually progress toward liberation (moksha).
Here are the six daily duties (แนขaแธฤvasyaka) of a Jain Shravak:
1. Sฤmฤyika (Equanimity and Meditation)
Meaning: Practicing equanimity and achieving mental balance.
Purpose: This practice helps Shravaks cultivate peace and detachment from worldly affairs. It is a form of meditation where the individual focuses on remaining calm and balanced in mind and spirit.
Practice: It involves sitting in a calm state, reflecting on one's thoughts and actions, and focusing on spiritual goals. The practice can be performed at home and is usually done for at least 48 minutes daily.
2. Chaturvimshati-Stava (Praise of the 24 Tirthankaras)
Meaning: Reciting hymns of praise dedicated to the 24 Tirthankaras (enlightened beings in Jainism).
Purpose: This daily act fosters devotion and helps laypeople remember the qualities of the Tirthankaras, who serve as role models for their spiritual journey.
Practice: Lay followers recite prayers or hymns in honor of the Tirthankaras to express reverence and strengthen their resolve to follow their teachings.
3. Vandanฤ (Offering Respect to Teachers)
Meaning: Paying homage to Jain monks, nuns, and spiritual teachers (Acharyas, Upadhyayas).
Purpose: By showing respect to spiritual teachers, Shravaks express their gratitude for the guidance they receive on the path to liberation and recognize the importance of humility and learning.
Practice: This can involve physically bowing down in front of monks or spiritually acknowledging their teachings by reciting prayers that honor them.
4. Pratikramana (Repentance and Self-reflection)
Meaning: Reflecting on past actions and repenting for any harm caused.
Purpose: This duty involves reviewing one's conduct
Yes, both Buddhist monks and lay followers (householders) have specific duties or practices they are encouraged to follow within the framework of Buddhism. These duties differ based on the level of commitment and the spiritual path they are on.
Duties of Buddhist Monks (Bhikkhus)
Buddhist monks follow the monastic code known as the Vinaya, which contains many rules governing their behavior and spiritual practice. However, some key duties include:
Observing the Vinaya: Monks are expected to follow hundreds of precepts outlined in the Vinaya. These include strict guidelines on behavior, such as celibacy, non-attachment to material possessions, and ethical conduct.
Meditation and Mindfulness: Daily meditation is a core duty of monks to cultivate insight (Vipassana) and concentration (Samatha), working toward enlightenment.
Studying and Teaching the Dhamma (Dharma): Monks study the teachings of the Buddha and are responsible for teaching these teachings to laypeople and other monks.
Receiving Alms (Pindapata): Monks depend on the laity for their food and basic needs, so receiving and blessing alms is a part of their daily life.
Maintaining Morality (Sila): Monks must maintain a high standard of moral conduct, avoiding harm to any living beings, and promoting kindness and compassion.
Living a Simple Life (Renunciation): Monks renounce worldly possessions and desires, living in simplicity, humility, and detachment from material things.
Duties of Buddhist Lay Followers (Upasakas/Upasikas)
Lay followers, who are not monastics but still follow the path of the Buddha, also have a set of ethical and spiritual duties.
Observing the Five Precepts (Pancha Sila):
Refrain from killing living beings.
Refrain from stealing.
Refrain from sexual misconduct.
Refrain from false speech.
Refrain from intoxication.
Supporting the Sangha: Laypeople are encouraged to support the monastic community (Sangha) by providing food, clothing, shelter, and medicine through alms-giving.
Listening to the Dhamma: Lay followers should regularly listen to the Buddha’s teachings and apply them to their daily lives for spiritual growth.
Meditation Practice: Although lay followers may not meditate as rigorously as monks, practicing mindfulness and meditation is encouraged to develop inner peace and wisdom.
Observing Uposatha Days: On full moons and other specific lunar days, lay followers may observe additional precepts, such as fasting, abstaining from entertainment, and dedicating themselves to religious practices.
Performing Acts of Merit: Lay followers can accumulate merit by engaging in good deeds such as giving (dana), following ethical conduct, and practicing patience, effort, and loving-kindness.
Conclusion
In summary, while Buddhist monks have strict and numerous duties aimed at attaining enlightenment, lay followers also have significant duties revolving around ethical living, supporting the monastic community, and cultivating their own spiritual development. Both monks and laypeople work toward the common goal of spiritual liberation, but their paths differ in the level of renunciation and commitment.
Yes, in Hinduism both monks (sannyasis) and lay followers (householders or grihasthas) have specific duties, although these differ significantly due to their roles in society and their spiritual goals. These duties are rooted in the four Ashramas (stages of life) and Dharma (duty or righteous living).
Duties of Hindu Monks (Sannyasis)
Hindu monks, known as sannyasis or swamis, have renounced worldly life and are focused entirely on spiritual liberation (moksha). Their duties include:
Renunciation of Material Life (Sannyasa): Monks give up all attachments to family, wealth, and worldly desires. They own very few possessions, typically only a begging bowl, a staff, and simple robes.
Meditation and Contemplation: A key duty of monks is to meditate deeply on the divine, often focusing on a specific mantra, deity, or philosophical concept to realize their oneness with Brahman (the ultimate reality).
Living in Simplicity: Monks live an austere life, usually dependent on alms or donations from the community. They may live in ashrams or wander as ascetics (known as parivrajakas).
Teaching and Guiding: Experienced sannyasis often take on the role of spiritual teachers (gurus), guiding laypeople and other seekers on the path of dharma and moksha.
Following the Path of Ahimsa (Non-Violence): Monks are expected to practice strict non-violence, not harming any living beings in thought, word, or deed.
Study of Scriptures (Svadhyaya): Continuous study of sacred texts such as the Upanishads, Bhagavad Gita, and Vedas is an essential duty for monks, deepening their understanding of spiritual truths.
Duties of Hindu Lay Followers (Householders or Grihasthas)
For lay followers, the focus is on living a righteous and fulfilling life while balancing material responsibilities and spiritual development. Their duties are shaped by their stage in life and their role in society.
Observing the Pancha Mahayajnas (Five Great Sacrifices):
Brahma Yajna: Duty to study and teach the scriptures.
Deva Yajna: Offering to the gods through rituals and prayers.
Pitri Yajna: Honoring ancestors through rites like shraddha.
Bhuta Yajna: Showing kindness to all living beings, including animals and nature.
Atithi Yajna: Offering hospitality and service to guests.
Following the Varna Ashrama Dharma: Laypeople are expected to follow their dharma (duty) according to their stage of life (student, householder, retired, renunciate) and their varna (social classification).
Supporting Society and Family: Householders have the duty to maintain a household, raise children with proper values, and contribute to society. They provide for their family while upholding ethical and moral values.
Charity (Dana): Acts of giving, especially to the needy, monks, and temples, are considered a vital duty for laypeople. Dana purifies the giver and helps accumulate good karma.
Worship and Rituals (Puja): Lay followers perform daily worship and rituals (puja) at home or in temples. This includes offerings to deities, prayers, and the observance of religious festivals.
Ethical Living (Sila): Laypeople must follow ethical principles, including truthfulness (Satya), non-violence (Ahimsa), non-stealing (Asteya), purity (Shaucha), and self-control (Brahmacharya).
Stages of Life (Ashramas) and Their Duties
Brahmacharya (Student): Focus on learning, self-discipline, and celibacy while studying the Vedas and other sacred knowledge.
Grihastha (Householder): Balancing spiritual practices with worldly responsibilities, raising a family, and contributing to society.
Vanaprastha (Retired/Forest Dweller): Gradual withdrawal from worldly life to focus more on spiritual matters, often transitioning to more meditation and simpler living.
Sannyasa (Renunciate): Complete renunciation of the material world, focusing entirely on achieving moksha, as explained above.
Conclusion
Both Hindu monks and lay followers have clearly defined duties, with monks focusing on renunciation, spiritual practices, and teaching, while householders focus on ethical living, family responsibilities, and supporting society. These duties are intended to guide individuals toward spiritual growth and balance between worldly and divine aspirations, culminating in liberation (moksha).
ENDNOTES (II): Buddhist concept of Balance and the Middle Way
The Buddhist concept of Balance and the Middle Way refers to a core principle of moderation, avoiding extremes in both thought and behavior, and following a path that leads to wisdom, ethical conduct, and mental discipline. This teaching was first articulated by the Buddha and forms a central pillar of Buddhist philosophy and practice.
The Middle Way (Majjhima Patipada)
The Middle Way is the path that avoids two extremes:
Extreme Asceticism: Severe self-denial, depriving the body of basic needs in the belief that it leads to spiritual liberation.
Indulgence in Sensual Pleasures: Excessive attachment to worldly pleasures and desires, leading to suffering and attachment.
The Buddha himself experienced both of these extremes before discovering the Middle Way. He lived a life of luxury as a prince and then practiced extreme asceticism as a wandering monk, nearly starving himself in the process. Eventually, he realized that neither extreme led to enlightenment, and he formulated the Middle Way as a balanced approach to spiritual life.
Key Elements of the Middle Way
Avoiding Extremes of Self-Indulgence and Self-Mortification:
The Buddha taught that neither extreme brings peace or happiness. Instead, the Middle Way encourages individuals to meet their basic needs in a balanced way while avoiding attachment to pleasure or pain.
Eightfold Path as the Middle Way:
The Noble Eightfold Path is the practical application of the Middle Way. It outlines a path of ethical conduct, mental discipline, and wisdom that leads to the cessation of suffering (dukkha) and ultimately to enlightenment (nirvana). The Eightfold Path includes:
Right Understanding (Samma Ditthi)
Right Thought (Samma Sankappa)
Right Speech (Samma Vaca)
Right Action (Samma Kammanta)
Right Livelihood (Samma Ajiva)
Right Effort (Samma Vayama)
Right Mindfulness (Samma Sati)
Right Concentration (Samma Samadhi)
Each aspect of the Eightfold Path reflects balance: it is not about rigidly following a set of rules but about cultivating wisdom and compassion in every aspect of life.
Balance Between Wisdom and Compassion:
The Middle Way also suggests balancing wisdom (prajna) and compassion (karuna) in one's approach to life. Wisdom allows one to see reality as it is, while compassion motivates action for the benefit of all beings. Together, they lead to enlightened living.
The Middle Way and Dependent Origination
The Middle Way is also linked to the concept of Dependent Origination (Pratitya Samutpada), which teaches that all phenomena arise in dependence on causes and conditions. By understanding this, one avoids the extremes of eternalism (believing in an eternal, unchanging self) and nihilism (believing in nothingness or that life has no meaning).
This balanced view helps Buddhists avoid extreme metaphysical positions and instead embrace the reality of impermanence, interdependence, and the conditioned nature of all things.
The Middle Way in Daily Life
Balance in Ethical Living (Sila): Following a life of ethical conduct involves neither being too lax nor too rigid in one's behavior. This includes adhering to the Five Precepts (avoiding killing, stealing, lying, sexual misconduct, and intoxication) but without self-righteousness or unnecessary harshness.
Balance in Meditation (Samadhi): Meditation practice should also follow the Middle Way. Too much force or strain can lead to restlessness, while too much laxity can lead to laziness or dullness. Mindfulness and concentration are cultivated in a balanced, steady manner.
Balance in Daily Needs: The Middle Way encourages meeting basic needs—like food, shelter, and rest—without excessive indulgence or denial. A balanced, healthy lifestyle supports spiritual practice.
Conclusion
The Middle Way is a philosophy of balance and moderation that encourages living wisely and ethically, avoiding extremes that cause suffering. It is expressed practically through the Noble Eightfold Path, fostering balance between worldly and spiritual life, between compassion and wisdom, and between indulgence and self-denial. By following this path, Buddhists aim to transcend suffering and achieve enlightenment.
ENDNOTES (III): Bahรก'รญ Faith
In the Bahรก'รญ Faith, there is no formal institution of monks, nuns, or any form of clerical hierarchy, as the religion emphasizes the spiritual equality of all individuals. The Bahรก'รญ teachings promote a balanced, integrated life that combines both spiritual and material responsibilities, rejecting asceticism and the idea of withdrawal from society for religious purposes. Instead, every follower is encouraged to actively participate in both their spiritual development and their service to humanity.
Bahรก'รญ Practices for Followers (All Bahรก'รญs)
While the Bahรก'รญ Faith does not have monastic practices, it does emphasize several key practices for all followers, which include personal spiritual discipline as well as community service.
Personal Spiritual Practices:
Daily Prayer:
Bahรก'รญs are required to recite one of three obligatory prayers daily. These prayers can be short, medium, or long, and the individual can choose which one to recite based on their personal preference or circumstance.
In addition to obligatory prayers, Bahรก'รญs are encouraged to say additional prayers and engage in personal meditation as part of their daily spiritual practice.
Fasting:
Bahรก'รญs observe a 19-day fast each year from March 1 to March 19. During this period, adult Bahรก'รญs refrain from eating and drinking from sunrise to sunset. This practice is seen as a time of spiritual reflection, detachment from material desires, and renewal.
Reading the Sacred Writings:
Bahรก'รญs are encouraged to regularly read and reflect on the writings of Bahรก’u’llรกh, the Bรกb, and ‘Abdu’l-Bahรก. This includes texts such as the Kitรกb-i-Aqdas (the Most Holy Book) and other important Bahรก'รญ scriptures.
Meditation and Reflection:
While there is no specific prescribed method of meditation in the Bahรก'รญ Faith, followers are encouraged to meditate on the teachings, reflect on their actions, and contemplate the divine.
Community-Oriented Practices:
Service to Humanity:
Service to others is considered a core aspect of Bahรก'รญ life. Followers are encouraged to engage in acts of service that benefit their communities, promote unity, and contribute to the betterment of society. This can include education, community-building efforts, and other forms of social and humanitarian work.
The belief is that serving humanity is a form of worship and a way to manifest spiritual teachings in practical ways.
Participation in Bahรก'รญ Communities:
Bahรก'รญs are expected to actively participate in the life of the community. This includes attending the 19-Day Feast, a monthly gathering where Bahรก'รญs come together for worship, consultation on community affairs, and fellowship.
Bahรก'รญ followers also participate in Holy Days and commemorations, such as Naw-Rรบz (the Bahรก'รญ New Year) and the Birthdays of Bahรก'u'llรกh and the Bรกb.
Consultation:
Bahรก'รญs use a process called consultation to make decisions within families, communities, and institutions. This is a collective decision-making process based on principles of unity, openness, and seeking truth, with the goal of fostering harmony and understanding.
Contribution to the Bahรก'รญ Fund:
Bahรก'รญs are encouraged to contribute to the Bahรก'รญ Fund, which supports the work of the Faith and the advancement of community-building efforts. Contributions are voluntary and only Bahรก'รญs are allowed to give to the Fund.
The Role of Leadership in the Bahรก'รญ Faith
Unlike many religious traditions that have clergy or a monastic hierarchy, the Bahรก'รญ Faith has a unique system of administration that is non-clerical and democratic. Leadership roles are taken on by elected bodies, such as Local Spiritual Assemblies and National Spiritual Assemblies, and by the Universal House of Justice, which is the supreme governing body of the Bahรก'รญ Faith.
Rejection of Asceticism and Monasticism
Bahรก'u'llรกh, the founder of the Bahรก'รญ Faith, explicitly rejected the practice of asceticism and monasticism. In His writings, Bahรก'u'llรกh encourages believers to live a balanced life that harmonizes both the spiritual and material aspects of existence. The Bahรก'รญ teachings promote a vision of spirituality that is deeply integrated into daily life, work, and relationships with others, rather than being practiced in isolation or in retreat from the world.
Relevant Quotes from Bahรก'u'llรกh:
"Be not content with showing friendship in words alone, let your heart burn with loving kindness for all who may cross your path."
This highlights the emphasis on active, everyday expressions of spirituality through service and kindness.
"The best beloved of all things in My sight is Justice."
This emphasizes the importance of engaging with society and contributing to justice and the common good.
Conclusion
In the Bahรก'รญ Faith, there are no monks or institutionalized forms of monastic life. All followers, whether living a life of material engagement or spiritual practice, are encouraged to pursue a path of moderation, balancing personal spiritual development with service to society. The Faith focuses on unity, the oneness of humanity, and the active application of spiritual principles in daily life, rejecting the need for asceticism or withdrawal from worldly affairs.
So this is coming directly from my pen…
I've been reading a couple of books recently that have sparked some deep reflections on life, ambition, and presence. Among these books are Elon Musk by Walter Isaacson, When Things Fall Apart by Pema Chodron, and The Seven Habits of Highly Effective People by Stephen Covey. Each of these works offers unique insights into different ways of approaching life and the challenges it presents.
The reason I'm writing this post is to share my thoughts on how I digested the seemingly opposite and contradictory personalities of Elon Musk and a Buddhist monk. On one hand, we have Elon Musk, a visionary entrepreneur with boundless thoughts and ambitions. He's constantly thinking about "what's coming next," pushing the boundaries of technology and innovation. Musk is someone who thrives on challenges and disruption, perpetually in pursuit of a future that's bigger and brighter than the present.
On the other hand, there are Buddhist monks, as described by Pema Chodron, who focus on living in the present moment. They embrace the "here and now," finding peace and contentment in the simple act of being. For them, the journey inward is as significant as any outward achievement, if not more so. Their practice emphasizes mindfulness, acceptance, and letting go of the need to control everything around them.
These contrasting approaches to life got me thinking about Stephen Covey's concept of the "Circle of Control," which I find deeply relevant to both Musk's and the monk's philosophies. Covey's idea is that we should focus our energy on things within our control, rather than worrying about what's beyond our reach. This concept forms the foundation of personal effectiveness, enabling us to manage stress and maintain a sense of balance in our lives.
[See the notes from Stephen Covey's book below]
Musk's relentless drive embodies a certain mastery over his Circle of Control. He leverages his skills, resources, and influence to effect change and create groundbreaking innovations. However, his approach can sometimes lead to stress and burnout, as it involves constant striving and little room for pause.
In contrast, the Buddhist monk operates from a place of acceptance and surrender. By focusing on what they can control—namely, their thoughts and reactions—they find peace amidst chaos. This doesn't mean they are passive; rather, they choose to engage with the world from a place of calm and clarity.
What I've realized through these readings is the importance of balancing these perspectives. We can learn from Musk's visionary thinking and relentless pursuit of goals, while also embracing the monk's practice of mindfulness and presence. By understanding and navigating our own Circle of Control, we can harness the best of both worlds—driving toward our dreams while remaining grounded in the present moment.
In conclusion, the key lies in finding harmony between ambition and mindfulness. By integrating the lessons from Elon Musk, Pema Chodron, and Stephen Covey, we can cultivate a life that's both fulfilling and centered. Let's embrace the challenges ahead with clarity and intention, as we navigate the dynamic dance between the future and the now.
Notes from Stephen Covey's book
CIRCLE OF CONCERN/CIRCLE OF INFLUENCE
Another excellent way to become more self-aware regarding our own degree of proactivity is to look at where we focus our time and energy. We each have a wide range of concerns---our health, our children, problems at work, the national debt, nuclear war. We could separate those from things in which we have no particular mental or emotional involvement by creating a "Circle of Concern."
As we look at those things within our Circle of Concern, it becomes apparent that there are some things over which we have no real control and others that we can do something about. We could identify those concerns in the latter group by circumscribing them within a smaller Circle of Influence.
By determining which of these two circles is the focus of most of our time and energy, we can discover much about the degree of our proactivity.
Proactive people focus their efforts in the Circle of Influence. They work on the things they can do something about. The nature of their energy is positive, enlarging and magnifying, causing their Circle of Influence to increase.
For both Elon Musk and Pema Chodron, there circle of concern and circle of influece is in proportion with each other.
Tags: Book Summary,Buddhism,Behavioral Science,Management,
How to face life's challenges without letting stress and worry age you
What is resilience?
One thing that everyone with a clearly de๏ฌned ikigai has in common is that they pursue their passion no matter what. They never give up, even when the cards seem stacked against them or they face one hurdle after another.
We're talking about resilience, a concept that has become in๏ฌuential among psychologists.
But resilience isn't just the ability to persevere. As we'll see in this chapter, it is also an outlook we can cultivate to stay focused on the important things in life rather than what is most urgent, and to keep ourselves from being carried away by negative emotions.
In the ๏ฌnal section of the chapter, we'll explore techniques that go beyond resilience to cultivate antifragility.
Sooner or later, we all have to face di๏ฌcult moments, and the way we do this can make a huge di๏ฌerence to our quality of life. Proper training for our mind, body, and emotional resilience is essential for confronting life's ups and downs.
ไธ่ปขใณๅ ซ่ตทใ
Nana korobi ya oki
Fall seven times, rise eight.
—Japanese proverb
Resilience is our ability to deal with setbacks. The more resilient we are, the easier it will be to pick ourselves up and get back to what gives meaning to our lives.
Resilient people know how to stay focused on their objectives, on what matters, without giving in to discouragement. Their ๏ฌexibility is the source of their strength: They know how to adapt to change and to reversals of fortune.
They concentrate on the things they can control and don't worry about those they can't.
In the words of the famous Serenity Prayer by Reinhold Niebuhr:
God, give us grace to accept with serenity the things that cannot be changed,
Courage to change the things which should be changed, and the Wisdom to distinguish the one from the other.
Emotional resilience through Buddhism and Stoicism
Siddhฤrtha Gautama (Buddha) was born a prince of Kapilavastu, Nepal, and grew up in a palace, surrounded by riches. At sixteen he married and had a child.
Not satis๏ฌed by his family's wealth, at twenty-nine he decided to try a di๏ฌerent lifestyle and ran away from the palace to live as an ascetic. But it wasn't asceticism that he was looking for; it didn't o๏ฌer the happiness and well-being he sought. Neither wealth nor extreme asceticism worked for him.
He realized that a wise person should not ignore life's pleasures. A wise person can live with these pleasures but should always remain conscious of how easy it is to be enslaved by them.
Zeno of Citium began his studies with the Cynics. The Cynics also led ascetic lives, leaving behind all earthly pleasures. They lived in the street, and the only thing they owned was the clothing on their backs.
Seeing that Cynicism did not give him a sense of well-being, Zeno abandoned its teachings to found the school of Stoicism, which centers on the idea that there is nothing wrong with enjoying life's pleasures as long as they do not take control of your life as you enjoy them. You have to be prepared for those pleasures to disappear. The goal is not to eliminate all feelings and pleasures from our lives, as in Cynicism, but to eliminate negative emotions.
Since their inception, one of the objectives of both Buddhism and Stoicism has been to control pleasure, emotions, and desires. Though the philosophies are very di๏ฌerent, both aim to curb our ego and control our negative emotions.
Both Stoicism and Buddhism are, at their roots, methods for practicing well-being.
According to Stoicism, our pleasures and desires are not the problem. We can enjoy them as long as they don't take control of us. The Stoics viewed those who were able to control their emotions as virtuous.
What's the worst thing that could happen?
We ๏ฌnally land our dream job, but after a little while we are already hunting for a better one. We win the lottery and buy a nice car but then decide we can't live without a sailboat. We ๏ฌnally win the heart of the man or woman we've been pining for and suddenly ๏ฌnd we have a wandering eye.
People can be insatiable.
The Stoics believed that these kinds of desires and ambitions are not worth pursuing. The objective of the virtuous person is to reach a state of tranquility (apatheia): the absence of negative feelings such as anxiety, fear, shame, vanity, and anger, and the presence of positive feelings such as happiness, love, serenity, and gratitude.
In order to keep their minds virtuous, the Stoics practiced something like negative visualization: They imagined the worst thing that could happen in order to be prepared if certain privileges and pleasures were taken from them.
To practice negative visualization, we have to re๏ฌect on negative events, but without worrying about them.
Seneca, one of the richest men in ancient Rome, lived a life of luxury but was, nonetheless, an active Stoic. He recommended practicing negative visualization every night before falling asleep. In fact, he not only imagined these negative situations, he actually put them into practice—for example, by living for a week without servants, or the food and drink he was used to as a wealthy man. As a result, he was able to answer the question “What's the worst thing that could happen?”
Meditating for healthier emotions
In addition to negative visualization and not giving in to negative emotions, another central tenet of Stoicism is knowing what we can control and what we can't, as we see in the Serenity Prayer. Worrying about things that are beyond our control accomplishes nothing.
We should have a clear sense of what we can change and what we can't, which in turn will allow us to resist giving in to negative emotions.
In the words of Epictetus, “It's not what happens to you, but how you react that matters.”
In Zen Buddhism, meditation is a way to become aware of our desires and emotions and thereby free ourselves from them. It is not simply a question of keeping the mind free of thoughts but instead involves observing our thoughts and emotions as they appear, without getting carried away by them. In this way, we train our minds not to get swept up in anger, jealousy, or resentment.
One of the most commonly used mantras in Buddhism focuses on controlling negative emotions: “Oแน maแนi padme hลซแน ,” in which oแน is the generosity that puri๏ฌes the ego, ma is the ethics that puri๏ฌes jealousy, แนi is the patience that puri๏ฌes passion and desire, pad is the precision that puri๏ฌes bias, me is the surrender that puri๏ฌes greed, and hลซแน is the wisdom that puri๏ฌes hatred.
The here and now, and the impermanence of things
Another key to cultivating resilience is knowing in which time to live. Both Buddhism and Stoicism remind us that the present is all that exists, and it is the only thing we can control. Instead of worrying about the past or the future, we should appreciate things just as they are in the moment, in the now.
“The only moment in which you can be truly alive is the present moment,” observes the Buddhist monk Thich Nhat Hanh.
In addition to living in the here and now, the Stoics recommend re๏ฌecting on the impermanence of the things around us.
The Roman emperor Marcus Aurelius said that the things we love are like the leaves of a tree: They can fall at any moment with a gust of wind. He also said that changes in the world around us are not accidental but rather form part of the essence of the universe—a rather Buddhist notion, in fact.
We should never forget that everything we have and all the people we love will disappear at some point. This is something we should keep in mind, but without giving in to pessimism. Being aware of the impermanence of things does not have to make us sad; it should help us love the present moment and those who surround us.
“All things human are short-lived and perishable,” Seneca tells us.
The temporary, ephemeral, and impermanent nature of the world is central to every Buddhist discipline. Keeping this always in mind helps us avoid excessive pain in times of loss.
Wabi-sabi and ichi-go ichi-e
Wabi-sabi is a Japanese concept that shows us the beauty of the ๏ฌeeting, changeable, and imperfect nature of the world around us. Instead of searching for beauty in perfection, we should look for it in things that are ๏ฌawed, incomplete.
This is why the Japanese place such value, for example, on an irregular or cracked teacup. Only things that are imperfect, incomplete, and ephemeral can truly be beautiful, because only those things resemble the natural world.
A complementary Japanese concept is that of ichi-go ichi-e, which could be translated as “This moment exists only now and won't come again.” It is heard most often in social gatherings as a reminder that each encounter— whether with friends, family, or strangers—is unique and will never be repeated, meaning that we should enjoy the moment and not lose ourselves in worries about the past or the future.
The concept is commonly used in tea ceremonies, Zen meditation, and Japanese martial arts, all of which place emphasis on being present in the moment.
In the West, we've grown accustomed to the permanence of the stone buildings and cathedrals of Europe, which sometimes gives us the sense that nothing changes, making us forget about the passage of time. Greco-Roman architecture adores symmetry, sharp lines, imposing facades, and buildings and statues of the gods that outlast the centuries.
Japanese architecture, on the other hand, doesn't try to be imposing or perfect, because it is built in the spirit of wabi-sabi. The tradition of makingstructures out of wood presupposes their impermanence and the need for future generations to rebuild them. Japanese culture accepts the ๏ฌeeting nature of the human being and everything we create.
The Grand Shrine of Ise,3 for example, has been rebuilt every twenty years for centuries. The most important thing is not to keep the building standing for generations, but to preserve customs and traditions—things that can withstand the passage of time better than structures made by human hands.
The key is to accept that there are certain things over which we have no control, like the passage of time and the ephemeral nature of the world around us.
Ichi-go ichi-e teaches us to focus on the present and enjoy each moment that life brings us. This is why it is so important to ๏ฌnd and pursue our ikigai.
Wabi-sabi teaches us to appreciate the beauty of imperfection as an opportunity for growth.
Beyond resilience: Antifragility
As the legend goes, the ๏ฌrst time Hercules faced the Hydra, he despaired when he discovered that cutting o๏ฌ one of its heads meant that two would grow back in its place. He would never be able to kill the beast if it got stronger with every wound.
As Nassim Nicholas Taleb explains in Antifragile: Things That Gain from Disorder,4 we use the word fragile to describe people, things, and organizations that are weakened when harmed, and the words robust and resilient for things that are able to withstand harm without weakening, but we don't have a word for things that get stronger when harmed (up to a point).
To refer to the kind of power possessed by the Hydra of Lerna, to talk about things that get stronger when they are harmed, Taleb proposes the term antifragile: “Antifragility is beyond resilience or robustness. The resilient resists shocks and stays the same; the antifragile gets better.”
Catastrophes and exceptional circumstances o๏ฌer good models for explaining antifragility. In 2011 a tsunami hit the Tลhoku region of Japan, doing tremendous damage to dozens of cities and towns along the coast, most famously Fukushima.
When we visited the a๏ฌected coast two years after the catastrophe, having driven for hours along cracked highways and past one empty gas station after another, we passed through several ghost towns whose streets had been taken over by the remnants of houses, piles of cars, and empty train stations. These towns were fragile spaces that had been forgotten by the government and could not recover on their own.
Other places, such as Ishinomaki and Kesennuma, su๏ฌered extensive damage but were rebuilt within a few years, thanks to the e๏ฌorts of many.
Ishinomaki and Kesennuma showed how resilient they were in their ability to return to normal after the catastrophe.
The earthquake that caused the tsunami also a๏ฌected the Fukushima nuclear power plant. The Tokyo Electric Power Company engineers working at the plant were not prepared to recover from that kind of damage. The Fukushima nuclear facility is still in a state of emergency and will be for decades to come. It demonstrated its fragility in the face of an unprecedented catastrophe.
The Japanese ๏ฌnancial markets closed minutes after the earthquake.
Which businesses did the best in the aftermath? Stock in big construction companies has been steadily on the rise since 2011; the need to rebuild the entire coast of Tลhoku is a boon for construction. In this case, Japanese construction companies are antifragile, since they bene๏ฌted enormously from the catastrophe.
Now let's take a look at how we can apply this concept to our daily lives.
How can we be more antifragile?
Step 1: Create redundancies
Instead of having a single salary, try to ๏ฌnd a way to make money from your hobbies, at other jobs, or by starting your own business. If you have only one salary, you might be left with nothing should your employer run into trouble, leaving you in a position of fragility. On the other hand, if you have several options and you lose your primary job, it might just happen that you end up dedicating more time to your secondary job, and maybe even make moremoney at it. You would have beaten that stroke of bad luck and would be, in that case, antifragile.
One hundred percent of the seniors we interviewed in Ogimi had a primary and a secondary occupation. Most of them kept a vegetable garden as a secondary job, and sold their produce at the local market.
The same idea goes for friendships and personal interests. It's just a matter, as the saying goes, of not putting all your eggs in one basket.
In the sphere of romantic relationships, there are those who focus all their energy on their partner and make him or her their whole world. Those people lose everything if the relationship doesn't work out, whereas if they've cultivated strong friendships and a full life along the way, they'll be in a better position to move on at the end of a relationship. They'll be antifragile.
Right now you might be thinking, “I don't need more than one salary, and I'm happy with the friends I've always had. Why should I add anything new?”
It might seem like a waste of time to add variation to our lives, because extraordinary things don't ordinarily happen. We slip into a comfort zone. But the unexpected always happens, sooner or later.
Step 2: Bet conservatively in certain areas and take many small risks in others
The world of ๏ฌnance turns out to be very useful in explaining this concept. If you have $10,000 saved up, you might put $9,000 of that into an index fund or ๏ฌxed-term deposit, and invest the remaining $1,000 in ten start-ups with huge growth potential—say, $100 in each.
One possible scenario is that three of the companies fail (you lose $300), the value of three other companies goes down (you lose another $100 or $200), the value of three goes up (you make $100 or $200), and the value of one of the start-ups increases twenty-fold (you make nearly $2,000, or maybe even more).
You still make money, even if three of the businesses go completely belly- up. You've bene๏ฌted from the damage, just like the Hydra.
The key to becoming antifragile is taking on small risks that might lead to great reward, without exposing ourselves to dangers that might sink us, such as investing $10,000 in a fund of questionable reputation that we saw advertised in the newspaper.
Step 3: Get rid of the things that make you fragile
We're taking the negative route for this exercise. Ask yourself: What makes me fragile? Certain people, things, and habits generate losses for us and make us vulnerable. Who and what are they? When we make our New Year's resolutions, we tend to emphasize adding new challenges to our lives. It's great to have this kind of objective, but setting “good riddance” goals can have an even bigger impact. For example:
# Stop snacking between meals
# Eat sweets only once a week
# Gradually pay o๏ฌ all debt
# Avoid spending time with toxic people
# Avoid spending time doing things we don't enjoy, simply because we feel obligated to do them
# Spend no more than twenty minutes on Facebook per day
To build resilience into our lives, we shouldn't fear adversity, because each setback is an opportunity for growth. If we adopt an antifragile attitude, we'll ๏ฌnd a way to get stronger with every blow, re๏ฌning our lifestyle and staying focused on our ikigai.
Taking a hit or two can be viewed as either a misfortune or an experience that we can apply to all areas of our lives, as we continually make corrections and set new and better goals. As Taleb writes in Antifragile, “We need randomness, mess, adventures, uncertainty, self-discovery, hear traumatic episodes, all these things that make life worth living.” We encourage those interested in the concept of antifragility to read Nassim Nicholas Taleb's Antifragile.
Life is pure imperfection, as the philosophy of wabi-sabi teaches us, and the passage of time shows us that everything is ๏ฌeeting, but if you have a clear sense of your ikigai, each moment will hold so many possibilities that it will seem almost like an eternity.
Source: Chapter 9 from the book "Ikigai" by Hector Garcia
Tags: Book Summary,Emotional Intelligence,Buddhism,
