Question:

For those of us who come from a spiritual tradition, where there is a concept of a “personal God,” divas, saints, etc., Buddhism can seem very cold and lonely. It’s just our mind and this thing called “karma,” no beginning; no end. Austere, to say the least.

Sometimes, when life is not going well, it’s “comforting” to think that there is a spiritual presence somewhere–a “higher power, if you will, to whom we can turn, to unburden our hearts or to ask for “help,” whatever that means.

I’m sure to some Buddhist practitioners, this seems a shortcoming on the part of those of use who “can’t cut it” as Buddhists. We still want the “warm and fuzzies” of a personal God. Well, why not?

Is there a valid expression of this personal higher power in traditional Buddhism, without resorting to folk religion and superstition?

Answer:

I know what you mean; this was originally one of my own issues back when I first started looking into Buddhism. There was even a period of nearly a year when I gave up Buddhism and went back to Christianity, and this was probably the biggest reason at the time. When you are used to “walking with God” and knowing that “you’ll never walk alone” and similar ideas, it’s hard to give that up and take complete responsibility for yourself.After all, you’re just one person, how can that compare to having God on your side?

All I can say is that after time, it gets easier. In my own case, I found that meditation helped quite a lot. In a way, becoming one with everything does indeed offset not having a personal god; you are the god in one sense. In another sense, you’re nothing at all. With enough meditation, your outlook on many things will change. Still, that’s probably not the perfect solution for everyone.

I’m very interested to hear what our readers have to say about this, especially those who converted into Buddhism rather than being born into it. Did you have issues of this nature, and if so, how did you deal with them? Post your comment below or send me an email.

Every once in a while I get questions that I know absolutely nothing about. This is one of them, and it involves sign language. This probably won’t affect many of you, but it might still be worth following some of the links to see what’s out there.

Question:

I am new to buddhism and also curently in a sign language program at my school. Recently we studied religious signs, which were mostly Christian and Jewish signs. I was wondering if you knew of any sources, perferably websites but others are welcome, where I might find buddhist signs? Thank you for your help!

Answer:

As I said above, I know nothing about signing, but as someone who is very interested in languages I did a little research on the question. Anything that can be added by readers would be appreciated.

Signs for Buddhism: http://www.theinterpretersfriend.com/rlgn/sins4buddhism.html

Teaching Buddhism by Sign Language: http://www.blogecology.com/japan_teaching_buddhism_by_sign_language

Resources for religious interpreting: Buddhism http://www.theinterpretersfriend.com/rlgn/buddhism.html

Not related to Buddhism, but The Complete Idiot’s Guide to Conversational Sign Language (Illustraated) might be a good start for those interested in the topic: http://www.amazon.com/dp/1592572553/?tag=askdrarca-20

And here’s a Youtube video of the Metta Sutta in sign language:

(Click here if it doesn’t load in your browser)

Question:

I have been following your podcasts and also purchase the book “The Beginners Guide to Buddhism” over the last few months. I am very interested in Buddhism and like what I am hearing and learning. I read your “Starting Buddhist Practice … How?” posting on your site and I am dealing with the same issue. How to pick a place to start so that I can get involved with real life instead of just reading and listening. Like you said, you will get more out of it by visiting a temple then reading books. I live in the Columbus, Ohio area and have searched on the internet for places. I came across a few locations but am not sure how to best to approach this. Yes I understand that it will take me a period of time to find one that best fits me but with knowing so little it is hard. Like you said it is easy for us to know the difference between a Baptist, Greek Orthodox or Lutheran church.

I have come across a few places and have looked up information from their web sites but it is still hard. I came across The World Maitreya Great Tao Organization, Columbus Karma Thegsum Chöling, Shambhala Meditation Group of Columbus, and the Zen Columbus Sangha. Most of them do have visitor times and beginner classes. Is there a difference between a group that is focused on meditation? But on the other hand without really understanding the difference in each of them how do I start. You may just tell me to just start with one and move down the list till I find one I like. And that is fine. But the difference between a Maitreya, Thegsum, Shambhala or Zen? One of the locations had a membership plans that ranged for $1,500 to $350 giving you voting rights to discounts on books and such. Is that normal? I have no problem in supporting a place that I am involved. Whatever help you can provide I will appreciate.

Answer:

I think you are going about it in the right way so far. Unless you have a close friend that can lead you through it, then you should spend the first few months researching and learning the general-purpose ideas of Buddhism. That’s what the Daily Buddhism is for. But what happens when you are just past that point and are getting ready to step into the larger world of the “sangha?” where do you go? I have said in the past, that it’s a good idea to “shop around” to find the group that fits you best. I still stand by that, yet you can narrow down the field beforehand if you want.

As you have done, the first thing is to research yor local area and see what’s available. Find out what exists and research those particular sects. If you find that you like Theravada, for example, and there is no Theravada group locally, then you need to either find the next closest thing, or continue to work on your own. The Internet has information on all of them, but be aware that sites devoted to any religion, Buddhism included, are going to be very biased toward “their” way of doing things, so read critically. Also remember; the Net is an interactive research tool. If you can’t find the difference between Maitreya and Thegsum through Google, then ask someone from those places; use the phone to call your local group or email someone who has a Maitreya or Thegsum site. I have founf that Buddhists on the web are eager to help each other. There are hundreds, if not thousands, of unique little groups, and no one knows the differences between all of them; it’s best to ask a member.

Meditation-only groups can be very specific in their Buddhist styles (i.e. Zen or Theravada) or they can be completely non-religious (just meditating without Buddhism at all). Call ahead and see what’s offered. It’s my belief that it is a good idea to try all forms of meditation regardless of what you believe, in many ways it’s not a Buddhist issue. You’ll eventually come upon a form of meditation that you like and works for you, so play around with them all; there’s no harm in experimenting.

Now on to your comment about membership plans. As to whether or not this is acceptable, I will leave it up to you and your judgement of individual situations. If a particular group sounds greedy to you, then it probably is; at the very least, your doubts will work against you. Most places I have visited have a donation box inside the door, and people can slip an envelope or cash into a slot. This can be done anonymously and without anyone seeing. If you drop in $100 one time and only $5 the next, no one sees. This way you can give what you are able without the guilt of a publicly visible “collection plate.” Many centers make a decent income selling books and merchandise, and I see nothing wrong with that. To charge a membership or admission fee to get in the door, however, would not be acceptable in my mind. Buddhists are there to relieve suffering, and that should be open anyone, regardless of their income levels.

Good luck!

Question:

I have come to understand that within the practice the subject of Reincarnation is one with many faces. In listening and reading I find that there are varying opinions regarding Reincarnation, most holding it as a an important under pining of basic Buddhist teaching while some apparently struggle with the concept of a ‚Äòself’ continuing as a separate unit cycling thru incarnations more or less intact and Karmically imprinted from self knowing state,(sentient being) to self knowing state(sentient being).

I am new to the Buddha’s’ teachings, (less than a month now), so I thank you for your patience and forbearance. Before discovering Buddhism I had a deep leaning to the spiritual and in time came to understood and firmly believed in the connectedness of all things and the fact that nothing is really what it appears. Nature has shown us that on sub atomic level and now string theory promises even stranger realities. (realms).

As to the question of Karma. Just a week or so ago I read an explanation given to describe the ‚Äòself’ as being similar to a wave on the ocean. A momentary and fleeting thing separate but connected, not apart from but rather somehow fleeting and distinct, but not separate of the whole. Is there room in the Karma Conference for a thought that just maybe after our fleeting existences of self knowing as sentient beings in whatever realm in whatever eon our karmic experiences and energies are returned to the great well of Karma to the benefit or detriment of future sentient beings and that I need not cling to a vision of ‚Äòself’ to understand that Karma is as much a sharing in all things and a possible benefit to all things independent of requiring to retain some, to whatever degree, for myself? Wouldn’t this fit with the non-self and still maintain the importance of practicing the dharma in relation to Karma?

I find this thought deeply warming as it allows me then to work toward acquiring the good Karma in the NOW to return it and diffuse and release it where it is then made a part of all other Karmic energies. As I, like all things, then return does this not give great hope that with each incarnation of any sentient being in any realm we have the ability to contribute to the Buddha hood of each other by sharing from this common and universal well of Karma? Why must I see the accruing of good Karma as not something to be shared freely toward future enlightenment of some other sentient beings enlightenment, we are all together working toward this goal and have been for eons. With this then even those who appear trapped in their bad Karma have hope and a compassionate hand up.

We are not separate, the task is not one of self so why would I view Karma that way? Could it perhaps be that progress of all sentient beings toward enlightenment is thwarted simply by clinging to retain even a little of our good karma for our ‚Äòpersonal wealth and future happiness’? I do know that this idea is one that may appear on the surface to relieve an individual from Karmic responsibility, but I do not see it that way. To me, even as a beginner, most precious to each of us should first be the other and not putting forth right effort and right mindfulness in working for the common best interest of all sentient beings everywhere is really not an option.

Answer:

So you’ve been looking into Buddhism for less than a month now? Looks to me like you’ve got a really good start.

I suspect your wave analogy came from here: http://www.dailybuddhism.com/archives/1182., and it’s one of my favorite metaphors for rebirth too. We are, in fact, all interconnected, and there is no “self” as we usually understand the word. We are all one down deep.

I think your question really boils down to “Can karma be shared, or is it purely an individual thing?” And I’ll answer you: I don’t know. There are groups of Buddhists (and others) who believe that merit can be shared (or even transferred to the dead). There are subtle differences between karma in general and merit specifically, but that’s a discussion for another time. Personally, I’m not a believer in the sharing of merit, but others are.

If you really get into the idea of karma and rebirth and anatman (no-self), then your unique combination of past karma IS you, the only real “you” that exists. Your ancient accumulation of good and bad and history is what makes you be you. Of course, if we really are all interconnected, then wouldn’t some mixing and sharing take palce?

Generally, I prefer the idea of Bodhisattvas, or those who are devoted to bringing about the enlightenment of everyone, without exception, no matter how many lifetimes it takes. They aren’t giving up their own karma, they are teaching and sharing their enlightenment by bringing others up to their level, leading by example.

Again, I’m not sure what I think on this. It’s a hugely deep concept, and I have to say, this is an area I haven’t thought about or researched very much. With luck, one of our readers will be able to enlighten us.

Question:

In the most recent episode of DailyBuddhism, #55, you stated in response to a question regarding self-defense:

“…it’s generally considered acceptable to defend yourself and others when necessary, at least when lives are at stake; killing over property would not be justifiable, at least not in my opinion.”

I would point out that one’s body is their property. When you work for an employer, you are leasing the output of your body, i.e. your labor, to them for a set amount of time under agreed upon conditions i.e. breaks, insurance, dress code etc. You can do this because you are the owner of your body and ownership of something denotes the sole ability to determine what can and cannot be done with it. What you do with your body is yours to control as you see fit so long as what you do does not harm another person or damage their property.

While it is difficult to see this in a world where politicians take a portion of your earnings through taxation (i.e. steal the fruits of your labor against your will), force you to pay for all sorts of boondoggles without your consent, make all sorts of decrees regarding what you can and cannot do with your body and punish disobedience by robbing you (fines), caging you (jail) or killing you (if you resist too much or they’ve had a bad day), it does not change this truth: You own You.

Answer:

Under the law, at least here in America, you are correct.

From a Buddhist point-of-view, however, that may not be the case. Remember the idea of anatman, or no-self, that exists within Buddhism. Even your conception of you isn’t really you; there is no you. You cannot own yourself, since there actually is no-self. There is a physical body, but is it yours?

Why should we cling to this perishable body? In the eye of the wise, the only thing it is good for is to benefit one’s fellow-creatures.‚ÄîKatha Sarit Sagara.

Is not all I possess, even to my very body, kept for the benefit of others?—Nagananda.

If there is no “you,” then there is no “yours” either, so property in itself is only an illusion.

Question:

Regarding your line “I mean that Buddhism isn’t a system of faith or belief, but a way of living and interacting with the world around us.” (http://www.dailybuddhism.com/archives/18) How do you reconcile this dealing with what a Buddhist can see and experience with a belief in reincarnation, something that “you don’t know and you don’t remember.” Isn’t this crossing into the territory of “faith”, and more associated conceptually with a religious principle as opposed to a philosophical one?

Just to clarify, I’m not trying to “nail you” or anything, I’m truly interested in your take on this question as someone more aware of Buddhist principles and beliefs than I am. Personally I have my own “philosophy” (or belief structure if you will) that mainly revolves around accepting that there are many things in this world that we simply do not know. That doesn’t mean there isn’t a God, but much as you indicated Buddhist philosophy indicates, there is no way of knowing if God exists or not so it is a moot point to consider or spend energy on. To my personal thinking, as I indicated above, I have no way of knowing if there is reincarnation or not, however I’ve not truly seen/experienced evidence of it so I accept that I do not know, so I can’t tell anyone that they are wrong, but likewise I put no association of truth with the theory of reincarnation either.

I’ve just found your podcast and will be starting to play catchup, so I apologize if this is something you’ve addressed before or if you dislike receiving direct questions such as this. Also, I’ve considered the points that Buddhism for many can be considered an “ala cart” philosophy where you take what you can use and leave what doesn’t seem true to you. For the most part I believe this is likely what I will do as I learn more, but I was still interested in your thoughts.

Answer:

Don’t apologize; I love all the questions. Once in a while, I’ll get stumped, but I haven’t been nailed yet.

First, as to believing in reincarnation, you are right about it being a religious question in the West. This is not the case in the East, where it’s just accepted as the way things are. I did cover this back in my two parter, Converts vs. Background Buddhism and The Dog Story. You can also do a search for reincarnation or rebirth on the site to find several other past articles. Rebirth isn’t so much a matter of faith or religion in the East so much as it is just an accepted fact. Yet in the West, rebirth is a pretty big hindrance for many.

Your comparison between belief in rebirth and the belief in a god is spot-on in my opinion. we cannot know for sure, so don’t waste time worrying about it. I’m not sure that I really believe in rebirth myself, but I generally don’t worry about it. I like the idea of karma and the Path whether or not there is rebirth, and live my life with that in mind. If I am reborn in the future in a better or worse position, I’ll deal with it. If I’m simply dead forever, I’ll have lived a good life. I’m not going to get attached to the outcome. Belief in rebirth is not crucial to being a Buddhist, although a lot of the basic ideas just assume that it’s true.

And the “ala carte” metaphor you used is also a good one. Take what you need and can use; don’t focus on what you cannot use. Every so often you should look at the things you don’t use and re-evaluate them; sometimes that stuff you skip makes sense a few years later.

Question:

In Catholicism and other sects of Christianity, there is a focus on a confession of sins to others, such as priests or a congregation. Are there similar actions in the various Buddhist sects?

Answer:

There are many examples of monks and laypeople “confesssing” various things to the original Buddha. One story goes as follows:

A wealthy householder from Shravasti, who became known as Anathapindada (“Giver of alms to the unprotected”), confessed to the Buddha that he enjoyed his investing and business cares. Shakyamuni suggested that he be a lay disciple and continue his work and use it as a blessing for other people. So Anathapindada invited the Buddha to spend the next rainy season at Shravasti, the chief city in Kosala, where he purchased and built the Jetavana Monastery. Later when Anathapindada was dying of a painful illness, Shariputra went and taught him the mental concentration for the avoidance of pain usually only taught to monks; Anathapindada died in peace. Source

As you can see, this is more practical than spiritual. The man had reservations about becoming a monk, so by “confessing” his doubts to Buddha, he was advised to take a more appropriate path. In this particular case, the man had not done anything wrong, but as time passed, the practice of monks confessing their doubts, faults, and broken precepts became more and more common.

Guilt is yet another form of suffering, and by confessing one’s guilt, that suffering can be relieved. A punishment may be assigned for some offenses, but overall, the guilt will be gone.

Unlike Catholicism, there is no forgiveness of sins, since that just can’t happen in Buddhism. No matter what the offense, there is no avoiding the effects of karma. You must (and eventually will) take full responsibility for your crimes, mistakes, and bad judgment, just as you will for all your compassion, help, and kindness. All the good and all the bad from your past matter, and confession won’t help that, but for the sake of justice and removing your guilt, then confession is a good thing.