So whether it's Mother Teresa's acts of charity, Gandhi's perseverance, or your aunt Betty's calm demeanor, as long as you're motivated to be better today than you were yesterday, it doesn't matter who inspires you. Regardless of religion, geographical region, race, ethnicity, color, gender, sexual orientation, age, ability, flexibility, or vulnerability, if you do good you feel good, and if you do bad you feel bad.
Buddhism isn't just about meditating. It's about rolling up your sleeves to relieve some of the suffering in the world. If you are ready to be a soldier of peace in the army of love, welcome to Buddhist Boot Camp!
"No trates de utilizar lo que aprendes del budismo para ser un budista; utilízalo para ser una mejor versión de ti mismo."
Siempre y cuando te sientas motivado hoy para ser mejor de lo que fuiste ayer, no importa si son los actos caritativos de la Madre Teresa de Calcuta, la perseverancia de Gandhi o el comportamiento sereno de algún familiar cercano lo que te inspira. Independientemente de la religión, ubicación geográfica, raza, origen étnico, color, género, orientación sexual, edad, habilidad, flexibilidad o vulnerabilidad, si haces el bien te sentirás bien y si haces el mal te sentirás mal.
El budismo no se trata únicamente de meditar. Se trata de poner manos a la obra y ayudar a aliviar parte del sufrimiento en el mundo. Si estás listo para ser un soldado de la paz en el ejército del amor, ¡bienvenido al Campo de entrenamiento budista!
Modern readers tend to think of Buddhism as spending time alone meditating, searching for serenity. Stoicism calls to mind repressing our emotions in order to help us soldier on through adversity. But how accurate are our popular understandings of these traditions? And what can we learn from them without either buying in wholeheartedly to their radical ideals or else transmuting them into simple self-improvement regimes that bear little resemblance to their original aims?
How can we achieve more than happiness?
In More than Happiness, Antonia Macaro delves into both philosophies, focusing on the elements that fit with our sceptical age, and those which have the potential to make the biggest impact on how we live. From accepting that some things are beyond our control, to monitoring our emotions for unhealthy reactions, to shedding attachment to material things, there is much, she argues, that we can take and much that we’d do better to leave behind.
In this synthesis of ancient wisdom, Macaro reframes the ‘good life’, and gets us to see the world as it really is and to question the value of the things we desire. The goal is more than happiness: living ethically and placing value on the right things in life.
There is a world of wisdom in this small gem of a book. Guy Finley is a master at opening our eyes, ears, and hearts to the plain and simple truths of this life. We are not our sense of inadequacy, our compulsions, our defeated thoughts and feelings. We can choose the fearless path because we were, in fact, born fearless.
Nichiren Buddhism differs from other Buddhist schools in its focus on the here-and-now, and places great importance on individual growth as the starting point for a better world. This, combined with powerful techniques such as NLP, mindfulness, journalling and coaching, makes The Buddha in Me, the Buddha in You the quintessential handbook for happiness.
'Buddha' simply means someone who is awakened - yet while Nichiren Buddhists will find fascinating insights into their practice, there is no need to follow a spiritual path to benefit from this book. Through his experience as an internationally acclaimed life coach and practising Buddhist, author David Hare shows us how to wake up to our own potential and that of those around us – to discover everyday enlightenment.
A best-selling author and popular speaker, Epstein has long been at the forefront of the effort to introduce Buddhist psychology to the West. His unique background enables him to serve as a bridge between the two traditions, which he has found to be more compatible than at first thought. Engaging with the teachings of the Buddha as well as those of Freud and Winnicott, he offers a compelling look at desire, anger, and insight and helps reinterpret the Buddha's Four Noble Truths and central concepts such as egolessness and emptiness in the psychoanalytic language of our time.
If we are material beings living in a material world—and all the scientific evidence suggests that we are—then we must find existential meaning, if there is such a thing, in this physical world. We must cast our lot with the natural rather than the supernatural. Many Westerners with spiritual (but not religious) inclinations are attracted to Buddhism—almost as a kind of moral-mental hygiene. But, as Owen Flanagan points out in The Bodhisattva's Brain, Buddhism is hardly naturalistic. In The Bodhisattva's Brain, Flanagan argues that it is possible to discover in Buddhism a rich, empirically responsible philosophy that could point us to one path of human flourishing.
Some claim that neuroscience is in the process of validating Buddhism empirically, but Flanagan's naturalized Buddhism does not reduce itself to a brain scan showing happiness patterns. "Buddhism naturalized," as Flanagan constructs it, offers instead a fully naturalistic and comprehensive philosophy, compatible with the rest of knowledge—a way of conceiving of the human predicament, of thinking about meaning for finite material beings living in a material world.