I have a laminated card beside me, wallet-sized so it can be carried around easily. I made it at my shop a few years ago; just a simple, two-sided business card with some text. It’s part of my personal moral compass. We all benefit from some guidance, at times, something to remind us of the higher things.
I look at it frequently through the day, as a reminder when I find myself in Dante’s dark wood. Every problem, every concern, every moment of doubt can be worked through using these basic principles, if you step outside the flow and think them through.
One side has the Four Noble Truths. These state the core beliefs of Buddhism in a simple, non-theistic manner.
My card says:
- Life means suffering. To live means to suffer, because the human nature is not perfect and neither is the world we live in.
- The origin of suffering is attachment to transient things, and the ignorance thereof.
- The cessation of suffering is attainable. It can be achieved through the unmaking of sensual craving and conceptual attachment.
- The end of suffering is through a gradual path of self-improvement described in the Eightfold Path. It is the middle way between extremes of self indulgence and self mortification.
Suffering isn’t always what you associate with the English word. The Pali word is ‘dukkha” and it can also mean anxiety, stress, dissatisfaction, frustration, unease. A range of emotions. Wikipedia tells us:
Dukkha is commonly explained according to three different categories:
- The obvious physical and mental suffering associated with birth, growing old, illness and dying.
- The anxiety or stress of trying to hold onto things that are constantly changing.
- A basic unsatisfactoriness pervading all forms of existence, due to the fact that all forms of life are changing, impermanent and without any inner core or substance. On this level, the term indicates a lack of satisfaction, a sense that things never measure up to our expectations or standards.
The Buddhist tradition emphasizes the importance of developing insight into the nature of dukkha, the conditions that cause it, it how it can be overcome. This process is formulated in the teachings on the Four Noble Truths.
It’s not pessimism, but rather objective realism that informs this view. We all have anxieties over jobs, money, love, dying, sex, health, politics and more. They cause us stress, they cause us to suffer, to agonize, to hate, to conspire, to hurt.
“Life,” as this BBC page on the Buddhism says, “is not ideal: it frequently fails to live up to our expectations.”
So true. And we live in a culture where happiness is a marketable quality: we are brought up to believe happiness can be bought.
The Buddha also recognized happiness, but like suffering, he also knew it is impermanent.
We become happy when we get a new toy, a new car, a new pet, a new spouse, a new cell phone or computer, when we get drunk, when we get laid, when we watch a funny TV show, when we hear a good song on the radio – but suffering returns because the new becomes the old quickly. We become disenchanted. Happiness wears thin.
We always want the new, sparkly, shiny things. The newest model, the latest game, the puppy or kitten when the other pet has grown up. We want the emotional surge that new stuff gives us. Gimme, gimme, gimme.
We also get a surge of pleasure when we win a game, when we triumph over another, when we sink the ball into the basket.
Some feel pleasure when they hurt others, too. Suffering makes them angry, bitter, lonely. Frustrated. They attack others in a vain attempt to relieve their own distress. But it doesn’t work. They need to keep attacking and hurting to try to keep their suffering at bay. Hurting others alleviates their own pain.
Continue reading “The Moral Compass”
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