[05]
SUPERSTITIOUS BELIEFS
Whenever we have problems,
we approach others, and seek their advice. They may advise us to go and
pray to certain gods in a temple or other places of worship or to recite
certain mantras and to perform some rites and rituals.
But the Buddha's advice is
entirely different. He never advises anyone to do anything without
investigating the problems and analysing them to discover where the main
cause of the problem is. The trouble with us is, whenever we face any
problem, we suffer from fear due to ignorance and we create for ourselves
unfounded fear, imagination and suspicion. After that we seek advice from
others in order to get rid of them.
For example, when people
face failure in their business they try to use magical power to gain good
luck and success in their business. But they do not try to find out where
the mistake or the weak point is and do not realise that many such
practices are also based on superstitious beliefs. Some of these so-called
'seers' or astrologers exploit the ignorance of innocent people and make
them believe that 'evil forces' are behind their bad luck.
The Buddha advised us to
develop patience and understanding, without depending on superstitious
beliefs, and to develop the rational way of life without wasting time and
money on meaningless practices and also to use our own effort to overcome
them in a reasonable way. Usually we cannot understand the causes of many
of our problems because our way of thinking is clouded by suspicion and
illusion. It is due to a lack of proper understanding that we give the
wrong reasons for our problems and seek the wrong means to overcome them.
We pray, we make offerings and vows by thinking that our misery is due to
the working of an external force. Actually, most of our problems and
worries are created by ourselves.
We do not strive to
develop a correct way of life through moral and spiritual development. We
think that religion is only for us to pray or perform certain rituals to
get rid of our problems. If we maintain such beliefs, how can we
concentrate on enriching our knowledge and understand things in their
proper perspective?
The tree of civilization
has its roots in moral values which most of us do not realize. Without
these roots the leaves would have fallen and leave the tree a lifeless
stump.
Today, we have developed
our worldly life in such a way that we have no time to devote for
self-discipline or to cultivate inner peace. Although we may have more
than enough to satisfy our material needs like food, shelter and clothing,
all the while we go on thinking of how to make more money and how to enjoy
life in a worldly way even at the cost of others' rights. When we come
across certain problems, we start to grumble, show our temper and create
more disturbances not knowing that it is impossible to overcome our
problems by adopting such an attitude.
WORRIES
People concentrate more on
pleasure rather than on their peace and health. Some people worry by
considering their future although they have more than enough at the
moment. They worry about their sicknesses, old-age, death, funerals and
also about heaven and hell or the next birth. Everyday they experience
uncertainty in their lives. They run around searching for a remedy to end
their problems. They worry when they are getting old. They worry when they
cannot gain what they want. They worry when they lose their belongings or
persons they love. After that, they create frustration, anguish, mental
agony and suffer from mental disturbance and later these turn into
physical ailments. Throughout their lives, they continue this search for
peace and happiness until they die without finding the real solution.
Not knowing the real
nature of life, we try to maintain it without experiencing any
disappointments and changes. But life is changeable. It is a bundle of
elements and energies which are always changing and the situation is
always not to our satisfaction. Sometimes we feel life is not in our
favour. When the elements and energies are imbalanced, we experience
uneasiness, sickness, pain and many other problems. When mental energy is
disturbed, we experience mental problems. After that our organs and glands
also change their normal functions and affect the blood circulation,
hormones, heart and brain cells.
We can avoid many of these
problems if we can understand this conflict in our body and lead a natural
life in harmony with natural forces which make up our physical existence.
FACING REALITIES
Today many people lead an
artificial life not knowing its danger. Many of our problems are created
by us due to our crazy attitude caused by temptation.
Simplicity makes life run
smoothly. Many of us realise and experience them only when we grow old.
For example, let us assume
there is a pit about 100 feet deep and we put burning charcoal at the
bottom. We then lower a ladder into it and ask people to go down one by
one. Those who start to go down do not complain about the heat until they
go further down to a depth of 30 to 40 feet. After 40 to 50 feet, they
feel a certain amount of heat. When they go still further down to 70 or 80
feet and reach nearer to the burning charcoal, they will experience the
sensation of burning. In the same manner, young people do not experience
suffering although the Buddha says life is one of suffering. But it is a
good analogy to explain that as we gain more experience we see the truth
about suffering more clearly. The real meaning of suffering is
experiencing unsatisfactoriness in everything.
NEIGHBOURLINESS
Let us consider our
families. How many families are there who live with mutual understanding
and love? Here we think not only of our immediate families but also those
who live around us. We can invite the whole world into our room through
our T.V. but we are not willing to invite our next door neighbours into
our houses to talk to them in a friendly manner. We have no time to look
at the faces of our own family members but we spend many hours to see the
faces of unknown people on the television screen. Even within one family
we have no time to look at each other with smiling faces although we live
in the same house. How can there be unity and happiness in such families?
The sad fact is that this strange behaviour is very common in modern
society.
Some people completely
ignore their family members after their marriage. That is not the real way
of life. We should maintain a community that lives by assisting each other
and by giving moral support to those in need. Although they do not assist
each other very often to the extent that human beings do, animals live
together, sometimes protecting their group or their young from their
enemies and their young always follow the elders.
It seems that today we are
not living as real human beings. We have deviated very far from our
natural ways of life. That is why we have to face so many problems and
hence we feel lonely. We must understand that there are some natural
problems and there is no way to escape from them. There are also many
other problems which are man-made, some are mind-made, resulting from
illusion and ignorance or selfishness.
WE ARE RESPONSIBLE
Even educated people do
not use their knowledge wisely when they come to superstitious practices
that are performed in the name of religion. Try to get rid of this poor
mentality by strengthening the mind and developing self-confidence. Then
we can overcome many of our problems and in most cases, our imaginary
problems will simply disappear.
According to some
religious beliefs, there is a god who is responsible for all the good
things that happen to us and if anything goes wrong, then the devil is to
be blamed for it. To us it is not a very convincing belief.
Most of us simply do not
try to understand why we are not happy and why we are not satisfied with
our lives, and who is responsible for this situation. The Buddha teaches
that we are ultimately responsible for every action of ourwhich leads to
contentment or unsatisfactoriness.
Besides all major problems
for which we are responsible and which affect us directly we also create
some others which divide mankind and create problems such as racial
arrogance, religious fanaticism, cultural and traditional discrimination,
language problems, colour bar and superiority and inferiority complex by
thinking the followers of other religions are their enemies and it is a
sin to support the activities of another religion. They never think that
the followers of every religion are trying to do some service to humanity
and not do harm to others.Problems such as these indirectly contribute to
our sense of discontentment.
PURPOSE OF RELIGION
The purpose of religion is
to guide mankind, to develop unity and a harmonious life and to cultivate
humane qualities and mental purity. However, religion is being used to
discriminate against other religions and to develop jealousy or hostility.
Actually people are not using religion to maintain peace but to disturb
and hate others. This unhealthy religious arrogance and competition have
even created violence and blood-shed in many parts of the world.
At the same time, while
cherishing their own imagination or concepts as real beliefs as part of
their valuable culture or traditions, some religionists ridicule the
culture and traditions of others. In their beliefs and practices which
they introduce as the only true religion, they promote selfish ideas for
material gain, political power and self-glorification.
MANNERS AND CUSTOMS
Manners may be defined as
behaviour appropriate to living well in society. For various good reasons
certain traditions have been handed down, and only very thoughtless
persons would consider it worthless to follow those rules which guide us
in our social relations to each other. Goethe wisely said, 'A man is
really alive only when he delights in the goodwill of others'. An ancient
motto, 'Manners maketh a man' still holds good even to this day.
The standards for what are
considered good manners differ among people belonging to different ethnic
groups and societies.
We discover the
peculiarities of the manners and customs prevailing in other societies
when we travel abroad. We should not prejudge other peoples' manners and
custom too quickly, and decide what is proper or improper. In themselves,
manners are neither good nor bad, but when they cause ill feelings in
others, then this can be considered as bad manners.
We are living in an
ever-changing world. We should not cling blindly to the traditions,
customs, manners, rites and rituals practised by our forefathers or
ancestors who adopted these practices according to beliefs and conditions
prevalent during their time. Some customs or traditions handed down by our
ancestors may be good, while others may be less useful. We should consider
with an open mind whether these practices are congenial and relevant to
the modern world.
Among members of the
Chinese community emphasis is laid on continuity of the family tradition
and there is great reverence for the wisdom of the elders. Ancestor
worship is very ancient (dating from the second millennium BC). Life is
essentially a family affair, involving prayers and offerings before
tablets in the home and in ancestral temples, with an elaborate system of
burial and mourning, rituals and the visiting of graves as a mark of deep
respect. Ethically, their primary virtue is filial piety - an obligation
to serve and honour parents and forebears without any sense of fear or
gain. Such respect inevitably results in strong social solidarity within
the family. Confucius, was very concerned with this reverence for the
wisdom of the elders. Respect for the elders is another ancient tradition
in India, China and some other countries.
On the other hand good
conduct such as kindness, patience, tolerance, honesty and generosity also
cannot eradicate certain problems because cunning people can take undue
advantage of the good qualities of others. Therefore good qualities must
be practised wisely.
Social welfare workers are
trying to wipe out human problems. But their contribution also can only
minimise certain problems. Some others try to settle human problems by
distributing the wealth and revenue of a country equally amongst the
public in so-called socialist societies. It seems that their method is
also not very effective to settle human problems and has failed in many
countries, since selfishness, cunningness, laziness and many other
shortcomings can upset the situation.
Modern scientific
education has in fact created more problems rather than promoting peace,
happiness and security. Governments try to maintain peace and order by
punishing those who disobey the law. But all over the world, evil and
immoral practices are spreading rapidly.
Ignorant people resort to
charms, magic, supernatural powers and mantras to overcome their problems.
But nobody knows just how far they can succeed through such beliefs and
practices.
Some use violent methods
to gain what they need to settle their problems. Some others try to settle
human problems by improving people's lives through financial aid.
Certain religious
authorities on the other hand try to settle these problems by illustrating
the concept of a paradise to create temptation and to frighten people by
threatening them with hell-fire.
Whatever method people
adopt to avoid their problems, they have to face more and more new
problems in their day-to-day lives. The reason for this situation is that
they have not realised that the main cause of most of their problems is
the untrained mind and selfish desires or uncertain worldly conditions.
When we study the life of
primitive people, we can see that they have to face relatively few
problems. These problems are mostly related only to their need for
survival. But in the so-called civilised societies of today many of our
problems are due not to our desire to continue living but because we seek
too much sensual pleasures. Many people believe that the purpose of their
lives is only for self-gratification.
HOW DO WE FACE PROBLEMS?
We usually create some
other problems while trying to solve our existing ones. If the new problem
is minor, we tolerate it to the best of our ability and do what we can to
alleviate the pain. For example, when we have gastric ulcers and suffer
severe pain, we consult a doctor. If the doctor says that we have to
undergo an operation, we will accept the fact that we will have to suffer
if we want to be cured. Since we know that there is no other solution, we
decide to face the new problem of the operation to get rid of the existing
pain. Then we get ready to bear the pain and uneasiness during the
operation thinking that we can finally be rid of the pain.
In the same manner, we are
willing to tolerate certain problems or pain to overcome the existing big
problem. That is why we sometimes face suffering with smiling faces. We
cannot overcome our existing problems without facing some other new
problems or without sacrificing something. But one thing is clear, it is
impossible to settle all our problems because problems are like waves.
When one wave comes down, that creates the force for another wave to go
up. Sometimes a 'give and take policy' also helps to settle our problems.
The Buddha has advocated a
meaningful and practical method to settle our problems. He did not
recommend a method just to patch up a problem here and there simply to
pander us for the time being. Rather he taught us the way to penetrate to
the root of the problem and find out the main cause of it. His method was
not just to reduce the symptoms of the problem like some medicines which
only suppress the symptoms of the sickness but do not cure the sickness
itself. If a drug or pain killer seems to act beneficially for a while in
one way, it is nearly always accompanied by one or more (usually more)
deleterious after affects.
When we have a severe
stomach pain, or headache, we take painkiller tablets. After that, we feel
better for a short while but the pain may come back. Assume that we have a
very painful wound on our body. After applying all sorts of medicine, we
may manage to get rid of the wound. When the doctor or somebody asks 'How
do you feel now?' we say 'we feel very much better.' But can we define
this word 'better'? Can we show anything to prove what that better feeling
is? Here it means that there is no longer any more pain. For anything in
this world, we say we feel good or nice only to tell others that there is
no problem for the time being. When we say we feel 'good', we must
understand that this 'good' feeling is not permanent because when the
effects of the pain killer drug wears off there will be pain again. This
is the nature of life. The Buddha's method for gaining permanent happiness
is to uproot the main causes of the problem and not by suppressing them.
Of course, some people say it is difficult to practise the Buddha's
teaching, because it does not provide short-term relief. The Buddha taught
that the cause of our misery is so deep-rooted that we must take strong
measures to root it out permanently, so that it can never return.
To the question on how to
eradicate problems, the answer given by the Buddha is 'when a wise man,
established well in morality (sila) has developed his mind and
understanding (panna), then such an ardent and wise person succeeds in
disentangling himself from this tangle.' A person who is diligent and
understanding, by realising the real nature of existence, develops his
moral behaviour or self-discipline. Sila means discipline of the senses,
speech or action according to a moral code. When a man is diligent and
wise, he knows how to face his problems and how to overcome some of them.
Here the Buddha's advice for us is to be good, diligent and act wisely if
we want to solve our problems. No other method can give a final solution
to our problems.
SELFISH CRAVING CREATES
MORE PROBLEMS
The modern job-oriented
education system produces students who are equipped with more academic
knowledge which develop selfishness. It produces clever people without any
moral development. Such people do not care what happens to others or to
the world so long as they alone profit on a materialistic level. Through
cunningness and adopting scientific methods to achieve their selfish
desires they increase their own anxieties.
Human beings are more
selfish in their craving for pleasure than any other living being. They
enjoy worldly lives and sensual pleasures with no thought for the welfare
of others or for the survival of the species. They also like to live long
to experience pleasures. They develop craving towards the property they
have accumulated and are scared of death because they do not want to
depart from their properties but other living beings have no such selfish
ideas. They use their senses only for their survival and lead a natural
life without wilfully hurting others. It has been said that only man
hoards more than he can eat. All other animals take only as much as they
need for their survival. What they do not need they leave alone for
others. Today we even neglect our relaxation but indulge in the senses to
such an extent that we have become slaves to self-gratification.
PATIENTS IN A VEGETATIVE
STATE AND EUTHANASIA
What is euthanasia,
one might ask? It is a word derived from two Greek words: eu
meaning good, and thanathos meaning death. Put together, it means,
good death.
There has been a
long-standing debate on whether legalising euthanasia (where terminally
ill people are allowed to commit suicide with the assistance of doctors)
is murder or 'mercy killing'. The argument for legal voluntary euthanasia
states that people ought to be able to die with grace, dignity and in a
compassionate manner.
When a member of one's
family or a relative becomes seriously ill and develops complications
which result in an irreversible coma, he will invariably end up being in a
'vegetative state', or 'brain death', for the rest of his remaining life,
causing much sorrow and concern to family members who will have to care
and nurse him - a heavy burden indeed which will have to be borne with
great courage and fortitude.
'Persistent vegetative
state' is an expression which has recently come into use in the medical
profession. The 'vegetative state' arises from a severe form of brain
damage which results in the patient being unable to move voluntarily,
speak or swallow. But he can otherwise breathe and the heart beats without
assistance. If there are movements, they appear to be reflex actions
rather than purposeful gestures.
As life-prolonging
technology improves, society is being forced to confront a very basic
question: When, exactly, does life end? While there is almost universal
agreement that complete loss of brain function is equivalent to death, a
debate rages among doctors and the general public alike, when it comes to
patients in the persistent vegetative state (PVS).
The diagnosis of
'persistent vegetative state,' according to the Royal College of
Physicians in Britain, can be made after a patient has been in an
apparently 'vegetative state' for 12 months. As a description of a person
suffering from this condition, 'vegetative state' is an unfortunate
choice, for human beings are of an entirely different order of creation
from vegetables.
The body may die but there
is life after death. This belief was held even by the philosopher Plato,
who had no idea of revealed religion, over two thousand years ago.
Added to the unimaginable
suffering of being unable to move or communicate with their family or
those caring for them, these unfortunate people have suffered the
humiliation of being discussed and treated as if they were 'vegetative'.
And worse, in a number of those cases, at the request of relatives, the
sufferers were deprived of nutrition. The relatives described it as
'allowing them to die.' Others describe it as 'starving them to death'.
Surely there is a lesson
here for all of us. Life is infinitely precious and there is no
justification for taking away the life of a sick person. Indeed, we have
an obligation to guard it and strive to make him or her well or, if that
is not possible, at least as comfortable as we can.
There is a major
distinction in principle between taking steps to end the life of a fellow
human being and taking steps to eliminate or minimise pain, to give the
sufferer comfort and to preserve his dignity until he breathes his last.
Life is sacred and every human being is worthy of respect.
Is a person legally dead
if he is in a coma and his vital organs are kept alive by an apparatus of
some kind? The advanced medical technology and sophisticated procedures
available in this century have posed a dilemma to many, as for instance,
taking care of people in irreversible coma, commonly known as 'brain
death'.
Before recent medical
advances, when a patient's heart or lungs failed, his brain would also go
'dead' in no time. Similarly, when the brain failed, heart and lung
failure would soon follow.
While medical opinion is
more or less thus settled, the legal consequences of doctors' action or
inaction in such cases remain questionable. Will they be liable to a
charge of murder or manslaughter if they switch off the life-supporting
machine in hopeless cases?
Euthanasia, or 'mercy
killing' in crude language, is generally understood to mean the merciful
act of painlessly terminating the life of a patient suffering from an
incurable disease. It is legally and religiously prohibited in the case of
humans. While permitting doctors to discontinue treatment, it is illegal
for doctors to administer a lethal drug or injection to terminate the
patient's life. It is so even though such course of action was prompted by
a humanitarian desire to end the suffering.
All this does not however
mean prolonging a life at any cost when it is plainly nearing its end.
Allowing someone to die implies a recognition that there is some point in
terminal illness when further curative treatment has no purpose and that a
person in this situation should be allowed to die a natural death in peace
and dignity. In no way, should this involve active or wilful destruction
of someone's life. Rather, it involves a refusal to start curative
treatment when no known cure is possible. While we should respect a
person's wish and right to die, we need not assist him to die or commit
suicide.
Where as the law considers
that the discontinuance of life support may be consistent with the
doctor's duty to care for his patient, it does not, for reasons of policy
consider that it forms any part of his duty to give his patient a lethal
injection to put him out of his agony.
The legal liability of a
person who assumes responsibility for the care of another who cannot look
after himself, for example, a baby or a frail person, and making the
person who is in charge of the other liable for murder or manslaughter for
his omission is the same as before. While we should welcome medical
technology and the use of new devices such as 'miracle' drugs, organ
transplants, haemodialysis machines and so on, we should guard against
going down the slippery slope to the valley of euthanasia.
In disconnecting
life-support machines after brain death, it is not an exaggeration to say
this is a common problem for doctors and next-of-kin of the dying patient.
The poser is: Is it better for death to be accelerated in obviously
hopeless cases by disconnecting the life-supporting machine?' An immediate
thought occurring to mind is, how can we be absolutely sure that the case
is hopeless? Miracles can and do happen, although rarely. Whether right or
not, one can only safely conclude that there are many unexplained
mysteries in this world. This is a matter that has been agitating the
minds of the orient for many years.
Buddhism does not
countenance euthanasia for two reasons. The first is that every living
being has the results of its own past karma to work out, and any
interference with his situation will not be anything more than a temporary
alleviation of the suffering it is bound to endure. The second reason for
condemning the mistaken support for euthanasia concerns the doer and the
deed. The very act of killing, whatever its apparent motive, may be
related to separation of life from the physical body intentionally which
goes against the natural formation of life according to the following five
factors: mental - energy, karmic energy, germinal order, seasonal order
and the order of natural phenomena. The feeling takes the form of
repugnance towards suffering that is being witnessed. He disguises his
real feeling as a morally praise-worthy action, and so rationalises and
justifies it to himself. If he understood his own psychology better, the
hidden forces of cruetly arise at the time of committing the deed.
This does not, however,
prohibit the use of sedation and other therapeutic sources to allay the
suffering of any person. To be able to relieve someone from suffering by
any means and to create an atmosphere for healing should be considered as
laudable. All those involved in the alleviation of suffering and in
service of the sick should cultivate awareness in their everyday work not
merely as an academic and humanitarian involvement, but also associate
themselves in the truth that is a psychological process in eliminating
selfishness, aversion and delusion.
SUICIDE
Suicide is the act of
intentionally and voluntarily taking one's own life. Suicides fall into
two types; conventional and personal. The first type occurs as a result of
tradition and the force of public opinion. An example is hara-kiri, the
ritualistic suicide committed by abdominal stabbing by a Japanese man of
rank when he faced disgrace.
Personal suicides are more
typical of modern times. The theory is generally accepted that suicide is
a result of failure to adjust to one's life stresses and strains.
Suicide is a way to solve
various types of personal problems - loneliness, hate, desire for revenge,
fear, physical pain, feelings of guilt etc. More men commit suicide than
do women, and this applies to all age groups. However, women make more
unsuccessful attempts than do men, either because of lack of skill in the
art of killing or because of emotional differences.
Most people who commit
suicide are depressed. The highest incidence occurs in those whose
depression is accompanied by a pervasive sense of hopelessness and a loss
of interest or pleasure in activities. In addition, people who are older,
single, divorced or widowed, and especially those who are addicted to
alcohol or drugs, are at higher risk. Those who are homeless are also more
serious suicide risks than others.
Teenage suicide, on the
other hand, is a frightening problem. Since 1950 the suicide rate has
doubled in adolescent males. For various reasons, however, a similar rise
has not occurred in females.
Some experts feel that the
rise in teenage suicides is due to the complexity and stress of modern
life. It is also known that television dramas and news stories about
suicide produce a temporary rise in the number of youngsters who take
their lives. Unemployment and pressure to achieve are also factors.
There are several warning
signals to watch for, including withdrawal from the company of friends and
from regular activities; neglect of personal appearance; radical changes
in eating and sleeping habits; and abuse of drugs and alcohol. Some
teenagers make their intentions even more obvious. They may give away
cherished possessions or say: 'I won't be a problem much longer'. The
actual act of suicide often follows some emotional loss such as a break
with a girlfriend (or boyfriend) or a family divorce.
Hence, if you should spot
any of these behavioural changes - and they must be taken seriously - you
should immediately discuss your child's unhappiness with him. For
instance, ask specific and direct questions about what he is planning to
do. Bringing things out in the open may reduce his anxiety, and he will
sense your support. Only then you may be able to attack the problem itself
and seek professional help if necessary.
The permissiveness of
modern society, which implies greater tolerance of deviant behaviour may
partly be responsible for the increase in suicidal acts, especially of
self poisoning.
Society's attitude toward
suicidal behaviour has grown less moralistic and punitive. There is now a
greater readiness to understand rather than to condemn, but a tendency to
conceal suicidal acts still persists.
A fatal suicidal act tends
to cause grief reactions and guilt feelings on the part of those who may
feel that they could have prevented by caring and loving more than they
did. Unsatisfied craving or failure to gain what people wanted become
causes of committing suicide. No religion has ever condoned this cruel
act.
The telephone is now
commonly used as a means of communication among lonely and desperate
individuals contemplating suicide, and seeking support and advice from
members of a caring society. As in the case of 'Alcoholics Anonymous' and
other similar organisations, voluntary workers serve as advisers round the
clock and their services are available to would-be suicidal cases at any
time. There is evidence that this kind of service does help to avert
suicidal acts to a great extent.
MENTAL IMBALANCE
Mental imbalance which we
regard as madness is another big problem. By violating an ethical way of
life, man disturbs his own peace and happiness and that of others. Then by
bringing external incidents into the mind more miseries, excitement, fear
and insecurity are created.
Many people have to suffer
from frustrations and nervous breakdowns because they have not trained
their minds to maintain contentment. They have developed only craving for
sensual pleasures. To them development means development of craving.
As a result, they also
develop unhealthy competition and violence. That is how they have turned
the whole world into a chaotic situation. After that, everyone cries for
peace. People accuse god or the devil of putting them in misery. They do
pray and worship to escape from the problems which they themselves
created.
We can understand now who
actually creates problems and who can overcome them. The Buddha says the
world is within you. When you discipline yourself, the whole world is
disciplined and peace is maintained. It is not necessary to beg for peace
from others. Good and bad, peace and violence, all exist because of the
trained and untrained mind.
COPING WITH STRESS
The word stress is
borrowed from physics and engineering, where it has a very precise
meaning; a force of sufficient magnitude to distort or deform. In
psychiatric practice however, stress involves an individuals' physical and
emotional reaction to pressure from his environment and from within
himself. There are two major types of stress; the stress involved in loss
of a loved one, or a job, or of self-esteem that comes when a person's
level of aspiration is impossibly high; and the stress involved in threats
to the individual's status, goals, health and security. Stress gets its
bad name because it may become an unavoidable part of life, and cause one
to be constantly agitated. When this happens, it is possible to become
overloaded and suffer physically or emotionally, or both.
Stress can be caused by
any number of factors, including changes, both good and bad, personal
problems, physical difficulties, illnesses etc. Common sources of stress
are: death of spouse or close friend, marital separation, divorce, sexual
difficulties, change of residence, child leaving home, pregnancy, in-law
troubles, impending foreclosure on mortgage, dismissal (from work),
redundancy, change in work responsibilities or working conditions and
trouble with the boss.
Each period of one's life
has its own set of stresses. In early life, the child has to cope with the
immediate family group and the demands of school, adjusting to the
personality of the teacher and to the other children can be very
stressful, as can the problem of boy and girl relationships in later
adolescence.
Then there are the
academic stresses of college years and worries over career choice. After
college, for most there are the problems of the first years of marriage.
These can be quite serious and often lead to early divorce. The problems
of having children bear heavily on women, while men have early career
problems.
Some of the stress-related
illnesses include peptic ulcers, migraine headaches, depression, high
blood pressure, stroke and heart attacks. Continuous stress can weaken the
body's immune system, and as a result the system may become less effective
in battling infections. Some authorities even suggest that chronic and
excessive stress may contribute to the development and progression of
cancer.
In times of stress the
body secretes a cascade of brain chemicals and hormones, including
adrenaline and hydrocortisone, that stimulate what is known as the 'fight
or flight' response. Adrenaline increases the heart rate and rate of
breathing, and prepares the body to fight an external threat, or flee from
it. Hydrocortisone helps to maintain its readiness for dealing with
stress. Thus when we hear bad news on the phone, our immediate reaction is
one triggered by adrenaline, followed by an increased secretion of
hydrocortisone.
The hormones that help us
to cope with stress for a short period, however, can cause health problems
if we are subjected to long-term stress. Constant stress causes the body
to secrete adrenaline and hydrocortisone on a continuing basis, and in
time their presence in the bloodstream may be erosive. Prolonged high
levels of adrenaline, for example, force the heart and lungs to work
overtime and keep blood pressure above normal level. In time these changes
may contribute to strokes or heart attacks.
Anxiety is the feeling of
apprehension, tension or uneasiness one gets when expecting danger. We all
face some anxiety in order to perform difficult tasks well, but too much
can be incapacitating. Anxiety disorders constitute the most common group
of mental illnesses, including the phobias, panic attacks and
post-traumatic stress disorder. Many people have a simple phobia -- a fear
of specific objects or situations. Simple phobias are fairly common,
affecting about 3% of the population.
The phobias are defined as
obsessive, persistent, unrealistic, intense fears of an object or
situation. Common ones are acrophobia (fear of heights); claustrophobia
(fear of confined spaces); agoraphobia (fear of leaving the familiar
setting of the home and being in a crowd or public place) and xenophobia
(fear of strangers). They tend to avoid social situations lest they become
humiliated or embarrassed. Insomnia, or difficulty in sleeping, is common
in many people under many different circumstances. In fact more than 10%
of people may have sleeping problems. If one is facing a temporary but
important deadline at work or are under a lot of pressure, he may worry
and therefore lose sleep. Our bodies prefer regular daytime activity, so
shift workers have trouble adjusting their patterns of sleep.
Certain people,
particularly war veterans, may suffer from what is known as post-traumatic
events during the war such as explosions following artillery bombardment
(shell-shock) and combat exposure, and often develop such long-term stress
reactions. And the symptoms may appear or intensify long after the trauma
had passed. One would experience recurrent, troubling thoughts, memories
and frightening dreams or nightmares. One could be excessively irritable
or anxious and may startle easily. At times he may seem to withdraw, lose
interest in things he usually enjoys and feel detached from others.
The best thing one can do
to cope with stress or stressful situations in daily life are perhaps
obvious, but nevertheless important: eat a balanced diet, get enough
sleep, exercise every day and take time to do the things you enjoy. Do not
smoke or abuse alcohol or other drugs. People who are easily upset and
acutely sensitive to stress can try to reduce their reactions by learning
relaxation, meditation and behaviour modification techniques.
MENTAL ENERGY MUST BE
TRAINED
The extraordinary mental
energy or intelligence that human beings experience cannot be found in
other living beings. However this mental energy is wild and free and it
must be trained and controlled for us to benefit from it. Otherwise, that
mind becomes the main cause of our own problems. When the mind is
harnessed properly through intense training, then harmony, understanding
and peace will prevail and we can perform great good deeds not only for
ourselves, but others also. Let us take an example of a great waterfall.
Imagine the great energy that is wasted as the water falls thousands of
feet over a high cliff. But when man controls that energy and changes it
to electricity, then people benefit from it. But remember, even when the
mind is trained, whatever precaution we take to avoid the
unsatisfactoriness of our lives, the universal law of impermanence changes
everything in this world. This is the nature of existence. Existing things
change and disintegrate according to worldly conditions. The combination
of elements and energies and their existence together produce objects
which we can see and touch, thus giving them an illusion of solidity and
permanence. The cause of their change is friction of the elements and
energies. When a visible object disintegrates through time it is the
dissolution of the elements and energies which have been compounded. The
energy is not lost, but goes on into new forms and the process continues
without end. This is a natural phenomenon and every component thing is
constituted in this way.
There is no reason for us
to regard this situation as a certain creation of a supernatural being or
that it is the result of punishment for a primordial crime. Buddhists
regard this as a natural phenomenon. But many others regard this situation
as a problem because changes and impermanence disappoint this craving for
permanent existence. The unsatisfactoriness of life begins when we realise
that eternity in another life, in heaven or hell, is impossible.
The energies of our bodies
are also part of cosmic forces which influence the elements and energies
within our physical bodies. Some of our physical and mental problems are
due to their influence. Some other unknown forces also disturb our lives
which people regard as being caused by evil spirits. Fear, imagination,
suspicion and superstition always feed on such beliefs to disturb the
mind. When the mind is disturbed, we suffer from physical problems.
However, if our minds are
well trained and developed through understanding, we can prevent many of
these problems from occurring. That is why the Buddha has said, 'Mind is
the fore-runner of all good and evil states, mind made are they.'
Actually, we suffer from problems because they are the results of our
hallucination. By following the Buddha's advice, we can eradicate fear and
ignorance.
HOW TO FACE DEATH
Another problem that
people face today is how to come to terms with the death of their loved
ones, and this includes parents. We must realize that death is a natural
occurrence and however much we love our aged parents we have to realise
the biological fact that human cells have a certain life span. A time must
come when they stop renewing themselves. It is to be expected that in
extreme old age, cells lose their ability to maintain the balance of the
destruction and repair process and can no longer maintain the body in a
healthy manner.
The history of man is
nothing but how he tried to run away from death. Different cultures have
tried to run away from death in different ways.
Mind needs a permanent
life but life creates an impermanent physical body and we take this as
life. After that unsatisfactoriness disturbs the mind.
For those who have lived a
long and reasonably happy life and who have strong religious training
impending death can even be a welcome phenomenon. When the time comes the
dying person becomes composed and leaves the world peacefully, confident
that he or she had lived a harmless life and contributed to the progress
of man.In societies with deeply entrenched religious beliefs and
unadulterated cultural patterns, the concept that death is inevitable and
a natural part of the life cycle is accepted. When it does occur in such
societies it is treated with philosophic acceptance of the inevitable and
is always treated with dignity.
Human beings are the only
beings who can understand that one day they will have to face death. That
is why they worry unnecessarily about it. Worrying about death will not
make it stop, so why not accept it calmly? Shakespeare makes Julius Caesar
say:
'Of all the wonders
that I yet have
heard and seen. It seems to memst
strange that men should fear.
Seeing that death, a necessary end.
will come when it will come.
On the other hand, there
are those who do not bother at all about the end of their lives or about
what happens after that. However, the majority not only worry about
existing problems but also worry about the next life. All other living
beings are free from that feeling.
We have to realise that
whatever method we adopt to overcome our problems, it is impossible to
gain complete satisfaction in our lives until we train our minds and
reduce selfish desire. The teachings of the Buddha give us a very clear
exposition of how to understand the nature of human problems and how to
overcome them and how to face death without fear.
Remember the simple saying
in Buddhism, 'Life is uncertain and the death is certain.' Death is not
the end of a life. In fact death is the beginning of a life and birth is
the beginning of death. The setting sun in this country is the rising sun
in another country. Therefore, birth and death are interrelated.
'The birth of a man is the
birth of sorrow. The longer he lives the more stupid he becomes. What
bitterness. He lives for what is always out of reach. His thirst for
survival in the future makes him incapable of living in the present.'
(Chuang Tzu)
The Buddha reminded us
that everything that exists is impermanent. With birth there is death;
with arising, there is dissolving; with coming together, there is
separation. How can there be birth without death? How can there be arising
without dissolving? How can there be coming together without separation?
Birth and death are two
ends of the same string. We cannot remove death and leave existence only.
First, man struggles to avoid death. After that, he prepares for death.
Actually we do not exist but struggle for existence which we call living.
THE SANCTITY OF HUMAN LIFE
SAYINGS OF THE BUDDHA
Neither for the sake
of oneself nor for the sake of another (does a wise person do any
wrong); he should not cling to son, wealth, or kingdom (by doing wrong):
by unjust means he should not seek his own success. Then (only) such a
one is indeed virtuous, wise and righteous - 84
Though one should
live a hundred years, immoral and uncontrolled, yet better, indeed, is a
single day's life of one who is moral and contemplative. -110
Even an evil-doer
sees good as long as evil ripens not; but when it bears fruit, then he
sees the evil results. -119
Even a good person
sees evil so long as good ripens not; but when it bears fruit then the
good one sees the good results. -120
Whoever harms a
harmless person, one pure and guiltless, upon that very fool the evil
recoils like fine dust thrown against the wind. -125
Whoever, seeking his
own happiness, harms with the rod other pleasure-loving beings
experiences no happiness hereafter -131
So, when a fool does
wrong deeds, he does not realize (their evil nature); by his own deeds
the stupid man is tormented, like one burnt by fire. -136
He who with the rod
harms the rodless and harmless, soon will come to one of these states
according to his own evil actions:
He will be subject to
acute pain, disaster, bodily injury, or even grievous sickness, or loss
of mind, or oppression, or heavy accusation, or loss of relatives, or
destruction of wealth, or ravaging fire. Upon the dissolution of the
body such an unwise man will be born in suffering sates-138, 139, 140.
If one holds oneself
dear, one should protect oneself well by guarding his mind. During every
one of the three watches the wise man should keep vigil. -157
By oneself, indeed,
is evil done; by oneself is one defiled. By oneself is evil left undone;
by oneself, indeed, is one purified. Purity and impurity depend on
oneself. No one purifies another -165
Whoever, by good
deed, covers (overcomes, negates) the evil done, such a one illumines
this world like the moon freed from clouds -173
Ah, happily do we
live, without hate amongst the hateful; amidst hateful men we dwell
unhating. -197
Victory breeds
hatred. The defeated live in pain. Happily the peaceful live, giving up
victory and defeat. -201
From craving springs
grief, from craving springs fear; for him who is wholly free from
craving there is no grief, much less fear -216
Conquer anger by
love. Conquer evil by good. Conquer the stingy by giving. Conquer the
liar by truth.-223
As rust sprung from
iron eats itself away when arisen, even so his own deeds lead the
transgressor to states of woe. -240
There is no fire like
lust, no grip like hate, no net like delusion, no river like craving.
-251
Easily seen are
others' faults, hard indeed to see are one's own. Like chaff one winnows
others' faults, but one's own (faults) one hides, as a crafty fowler
conceals himself by camouflage -252
Beings who are
ashamed of what is not shameful, and are not ashamed of what is
shameful, embrace wrong views, and go to a woeful state. -316
Beings who see fear
in what is not to be feared, and see no fear in the fearsome, embrace
false views and go to a woeful state. -317
Beings knowing wrong
as wrong and what is right as right, embrace right views and go to a
blissful state.
If you do not get a
prudent companion who (is fit) to live with you, who behaves well and is
wise, then like a king who leaves a conquered kingdom, you should live
alone as an elephant does in the elephant forest. -329
- The Dhammapada
-ooOoo-
BIOGRAPHICAL SKETCH
VENERABLE DR. K. SRI DHAMMANANDA MAHA NAYAKA THERA
Venerable Dr. K. Sri
Dhammananda, doyen among the Sangha ìn Malaysia, has served Malaysian
Buddhism for over 42 years, as spiritual leader, pundit, counsellor, and
friend. He was born on March 18, 1919, in the village of Kirinde, Matara
Province, in Southern Sri Lanka.
He began his formal
secular education at the age of seven and soon developed a keen interest
in Buddhism. Helped in this early instruction by an uncle who was Chief
Monk of the local temple, and the example of a devout mother, he was
ordained a novice monk at the age of 12. At this time he was given the
name "Dhammananda", meaning "one who experiences happiness through the
Dharma"
Devoting ten years to a
detailed study of the Buddha's teaching, at the age of 26 he received a
diploma in linguistics, philosophy, and the Pali Canon from Vidyalankara
Pirivena. He received a master's degree in 1949 from Beneres Hindu
University in Indian Philosophy. After serving Budhism in Sri Lanka for
three years, Venerable Dhammananda was selected to go to Malaysia.
During the 1950's and
1960's Malaysian Buddhism was poorly regarded by the better educated
Chinese, who thought of it as nothing more than superstition. Venerable
Dhammananda, through the Buddhist Missionary Society, published many
articles and pamphlets on all aspects of Buddhism, and as a result, many
became aware of the Buddha's real teaching. Some of the popular titles he
published are "What Buddhists Believe", How to Live Without Fear and
Worry", "A Happy Married Life", Whither Mankind", and "Meditation, The
Only Way".
Though not a fiery
preacher, Venerable Dhammananda was able to captivate the minds of both
the young and the educated with his clear, simple and scientific
exposition of the Buddha Dharma. Venerable Dhammananda has been conferred
with Honory Doctorates by many universities around the world, and bestowed
with the royal title of Johan Setia Mahkota by the King of Malysia. He
also posseses what the Buddha described as the Seven Noble Qualities of a
Great Man in the Saka Sutta (A.N. 4:31):
- He is lovable,
respectable, cultured, a counselor and a patient listener, profound in
discourse and never exhorting groundlessly".
BY BENNY LIOW WOON KHIN
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Source :
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Update: 01-01-2003
