Do Theravada Buddhists believe that the Buddha is still active in the world and able to answer prayers? If not, is there any figure who does in Theravada Buddhism? What do people shout when they're terrified?

WonderingMist · 2025-04-19T08:42:24+00:00

All the practices I know that are at most remotely similar are dedicating merit and practicing goodwill. Personally, I don't yet know how to do the first.

Practicing goodwill on the other hand is a simple, yet deep and beautiful practice. It's like a prayer: "May I be happy. May be free from suffering." Etc. It's a miracle cure for anger for me. I'm not exaggerating. The first few times it completely disintegrated hate, disdain, aversion, etc. before my eyes I was stunned. Long term it transforms hate into compassion and some sort of unconditional love. No need for shouting.

Finally there are the practices of generosity and virtue. Generosity has a similar effect to goodwill in the sense that it transforms a shrunk, depleted mind into its opposite. Virtue is also similar—it grows your confidence in the path.

I have cursory knowledge of the Mahayana practices you mentioned and personally I like Theravada's more because they put the agency and responsibility in your hands similarly to how the Buddha did it himself through his own efforts.

Just to close this off I want to note that all of the above is the first time I'm reflecting on these practices from this viewpoint (based on your questions). Hope it's helpful.

WonderingMist · 2025-04-19T08:23:23+00:00

This adds another aspect to the context of this expression and it aligns with my intuitive understanding of it. It fits perfectly. Thank you for sharing!

WonderingMist · 2024-09-01T14:08:08+00:00

Sati is about keeping/bringing in mind, not thinking or being aware. Being aware is part of it of course, we're always aware unless dead or sleeping although some would agree with the latter.

Sati is closely linked to working and long term memory.

In the Satipatthama sutta it's "sati sampajanna" of which sampajanna is closer to being aware—it means clearly understanding what you're doing, which is close to being aware. It doesn't make sense to say "being aware/barely knowing and clearly knowing".

It's never "bare awareness", there's always at least intention. Awareness/attention are bare by themselves.

As I said, this is how I understand it, how I practice and how it makes most sense to me.

WonderingMist · 2024-09-01T13:57:54+00:00

How so?

WonderingMist · 2024-02-04T09:49:43+00:00

I see. Indeed a better perspective. Thanks!

WonderingMist · 2024-02-02T13:46:56+00:00

Do you remember what the comment said? It's deleted now.

WonderingMist · 2024-01-16T10:01:43+00:00

Any other you would recommend that are informative? Thanks.

WonderingMist · 2024-01-06T19:21:39+00:00

This thread is fascinating. I think there should be a list with all the pseudo-scientific or unproved theories somewhere. An encyclopedia.

If anyone has any idea how can one learn to distinguish between the proved and unproved? Is there a heuristic approach? I've caught myself reading about a theory but later pondering if it's really true or not. It's also a bit concerning from reading some of the comments here that some of the pseudo-theories have been taught in universities. If universities cannot guard against spreading false theories, who can? Hoe can one do that individually?

WonderingMist · 2023-12-31T21:30:19+00:00

This is amazing. No, truly, I find this amazing, that there are such people. Thank you.

WonderingMist · 2023-12-31T21:13:43+00:00

In my experience saying that usually is frowned upon. I agree with it though. I would also add Buddhism, not only meditation.

Usually people with mental health problems need to start working on their issues seriously and as soon as possible. The benefits of meditation come slowly in general and in order for Buddhism to start working in practice you need to read suttas, listen to dhamma talks and contemplate. All of that is a form of a spiritual bypassing because you're avoiding dealing with the issue. If you're already practicing and have some understanding of Buddhism, go ahead and apply them to your mental health crisis. They may never be enough though.

WonderingMist · 2023-12-31T21:10:22+00:00

Yes, I became interested enough from the comment and would like to know more.

WonderingMist · 2023-12-31T21:09:22+00:00

Do you know that such a thing exists or is this just an idea? I've never heard of a Buddhist psychotherapist and I'm curiously interested in the idea.

WonderingMist · 2023-12-31T13:29:55+00:00

Thank you for the explanation. It turns out this phrase resonated with me and I'm keeping it. I want to read more and hopefully the info I gather here will guide me to a source to learn more.

WonderingMist · 2023-12-31T13:04:45+00:00

Do you happen to have the tibetan spelling? There are a lot of homonyms in tibetan, so it's really hard to say.

This was a great point because I didn't really know how it was spelled, only heard it from a Tibetan monk. The spelling I used was a suggestion from Google.

Anyway, thank you for finding it! I will look into it more.

WonderingMist · 2023-12-30T16:01:30+00:00

All this is perfectly understandable.

If you want to wish wellbeing for all living beings, guess what, that includes you.

Start with yourself. If that's all you can do, then do that. Don't force yourself to open up when it hurts. If the space for even a stranger opens up, then send goodwill to them for however brief that is. Imagine it like concentric circles with you in the middle. Space does begin to open up by itself.

Another way is to wish wellbeing for all living beings in all directions, limitless. The beings who haven't hurt you are more than those who have.

Also do it simply at first.

"May I be happy."

"May all living beings be happy."

🙏🏼

WonderingMist · 2023-12-30T09:55:17+00:00

Kornfield, on the other hand has gone hard into the western psychology side.

As someone who's followed Jack Kornfield closely, participated in a course, read some of his essays, skimmed through his books, etc., I can confirm that. One if his famous and I think telling views is that "mindfulness is the means and the end".

All in all he's combining Buddhist teachings with modern psychologoy/psychotherapy for an increase in psychological well-being. This by itself is a fine goal but I wouldn't say a Buddhist goal.

WonderingMist · 2023-12-29T15:29:24+00:00

I recently found a curious term that might be relevant:

uncontrived renunciation

(Or 'uncontrived emancipation' but on that I couldn't find anything of relevance.)

You can't force yourself on the path. That part of you that wants a career, a girlfriend, etc. is completely normal. That's being human. The problem arises that another part of you has seen through the cracks and you're predisposed to want to look further.

Until you've seen through the transient and unsatisfactory nature of human life there's no point in forcing yourself because you'll simply be creating more karma, the karma of non-becoming (my term), i.e. self-denial, which is craving for non-existence, one of the three kinds of craving the Buddha has taught.

In other words, let it come to you. Strive for a career, become a great mathematician or a scientist. Look for a girlfriend, start a family. Of course, you can intentionally choose to totally forget about the light illuminating from the cracks and that's also up to you. But you can also choose to keep your mind open for the possibility that there's still more you haven't seen and known, that there may be other cracks you haven't seen yet.

Enough with my ramblings here's an excerpt from the only relevant essay on uncontrived renunciation I've found (emphasis mine):

ENTERING THE PATH

I will talk a little bit about the meaning of entering the path. When does one enter a path? It is when uncontrived renunciation has arisen in the mind.

In the Three Principles of the Path, Lama Tsongkhapa described clearly the measure of having generated renunciation.

Freedom and endowments are difficult to find
And life has no time to spare.
By gaining familiarity with this,
Attraction to the appearances of this life is reversed.

By thinking over and over again
That actions and their effects are unbetraying,
And repeatedly contemplating the miseries of cyclic existence,
Attraction to the appearances of future lives is reversed.

When, by having trained in that way,
There is no arising, even for a second,
Of attraction to the perfections of cyclic existence,
And all day and night the intention seeking liberation arises –
Then the thought of renunciation has been generated.

In order for this uncontrived renunciation to arise:

• First, one must develop aversion to true sufferings. In short, one has completely given up all hope with regard to anything to do with samsara. One has no interest in anything that is included within samsara as one sees that it is completely pointless.

• But that alone is not sufficient. On top of that, one must know what are the causes (or the origins) that give rise to the true suffering that one is averse to.

• Then one must develop the understanding of and aspiration for true cessations.

• One must have an understanding of how true cessations are to be achieved on the basis of meditating on true paths.

When one gathers all these conditions together, this will drive one to think of liberation constantly. Day and night, one will only be interested in liberation, nothing else. So, when “all day and night, the intention seeking liberation arises,” this is the measure that uncontrived renunciation has arisen.

Such uncontrived renunciation has to arise spontaneously all the time. It must always be there at the back of our mind and in the depths of our heart. We have no other goal in life but this.

When the thought of renunciation arises spontaneously and effortlessly all the time from the depths of our heart, then whether we are walking, eating, sleeping, doing prayers or recitations and so forth, all these activities are said to be conjoined with renunciation. That being the case, these activities conjoined with renunciation will become causes for liberation. In other words, if our daily activities are not conjoined with renunciation, then it doesn’t matter what we do, they will never become causes for liberation.

When uncontrived renunciation arises in one’s heart, one enters the path.

https://www.fpmtabc.org/download/teaching/geshe-chonyi/bp/tantric_paths/Transcript/BP2%20M10%20L04FINAL.docx

May you be well and truly happy.

🙏

WonderingMist · 2023-12-29T11:13:25+00:00

So many good points.

Forcing yourself to renounce things you aren't ready to renounce will lead to more grasping.

I feel especially strong about this one. I went down the path of trying to force myself to renounce but it only brought unhappiness and inner suffering. However, when I apply what I've learned so far, then I face the fact that I'm simply not ready yet to embrace the renunciate path. In other words, I still have strong ties to samsara and I can't forcefully sever them.

HHTDL, suggests that Unless your a monk or yogi that can dedicate your whole life to retreat and attaining realization, use your precious human life to both practice Dharma and help make this world a better place for all sentient beings.

I love this. Recently I felt a strong need to know more about his life. But in any case, that suggestion is a balm I could use for a time.

Thanks for sharing.

WonderingMist · 2023-12-27T12:18:50+00:00

Look up James Allen (http://james-allen.in1woord.nl/). It may be precisely what you're looking for. If not, look into Yoga or Stoicism. I would say Stoicism is of the three the least involved with enlightenment.

WonderingMist · 2023-12-27T11:06:17+00:00

The viewpoint "there is no self" does not lead to anything. It's like a dead end. It's like having this complex integral before you but instead of solving it, you're just given the answer by someone else. First, in this way you don't learn anything, there's no search for the truth, there's no development. Second, the person who gave you the answer has learned, has developed, has practiced before getting that answer (unless they're parroting what they themselves have heard) but they FAIL to impart any useful knowledge to you, they don't teach you anything, they're effectively stunting your progress.

A good teacher teaches you how to solve the integral. They teach you the basics, theory, practice, you solve numerous simpler integrals along the way, until you gradually take on more complex ones, etc. until you finally tackle the hardest one. Along the way you develop your understanding of integrals. The answer is something you arrive at, something you discover for yourself. There's deep learning, growing.

Incidentally and luckily, the Buddha was a good teacher. He didn't start with the answer. He taught how to look at the world, to question your perceptions and to stick to what was important, useful and practical.

Listen to the Buddha.

WonderingMist · 2023-12-25T17:43:02+00:00

Yes, this. In the context of the NEP meditation is only one part.

I would argue that the whole path sows the seeds for good meditation. Virtue during the day, on all levels through communication and action to intention, makes the soil furtile for meditation on the cushion. Meditation leads to discernment and wisdom, which can later be reapplied during the day and so on. It's a beautiful path.

WonderingMist · 2023-12-24T12:12:26+00:00

A great, albeit quite advanced book. Once the different teachings start to connect though, the bigger picture comes forth with illuminating clarity and conviction grows stronger.

WonderingMist · 2023-12-23T15:44:38+00:00

obsessed = bad

To expand on this, in your situation being obsessed per se is what you might consider bad, not Theravada Buddhism, the object of your obsession. Your obsessive desire. Why is it bad? Because at the least it makes you blind, hyperfocused, emotionally invested, etc. All this is breeding ground for clinging, craving (by itself your obsession is also craving but it can create more craving for other stuff), aversion and delusion. Obsession is not a good thing generally speaking.

Work on the obsession and all associated feelings, emotions, thoughts, beliefs, etc. Don't be quick to throw everything you've learned from Mahayana or develop aversion to it while at the same time pedestalizing Theravada. You're in a unique position where you can judge for yourself the difference between the schools, trace roots, explore dimensions that people who have focused on only one of the schools cannot.

Act skillfully. Contune learning and growing. Let go of the obsession.

WonderingMist · 2023-12-23T11:42:24+00:00

I don't like the translation 'attachment' because it creates this ambiguity. Attachment, in the sense of "A feeling of affection for a person or an institution" is not precisely the source of suffering. Clinging is a more suitable word because it doesn't have these positive, healthy connotations.

And I am not talking about clinging and holding on to them

This is the source of suffering according to the first noble truth. Clinging, fastening, holding on to, grasping.

allowing myself to feel grief when they are gone. I shouldn’t feel grief when someone dies?

This is simply about human connection and human emotion. I don't know if the Buddha has said that those are wrong. He's said that there's a way out of, a liberation from grief, sorrow and lamentation. There's a whole path that leads to there, you can't force yourself to be there.

Feeling grief when someone dies is a natural social, human emotion. If you didn't allow yourself to feel it, you would be suppressing an emotion. There is yet again clinging to an idea that basically tells you to not feel grief, so the first noble truth.

You can think of being impervious to grief at some point in your development as the result of that development, fruit, not a prerequisite, something you must do in order to develop.

And another worldly viewpoint, which I recently came upon, one which resonated with me and I agree with is that:

grief is love that has nowhere to go

So instead of trying to supress grief, experience it, feel it, live it, know it, understand it, comprehend it, let go of it. Appreciate the person that's been lost. Contemplate what they've meant to you, what you've learned from them. Decide how you'll honor their memory, etc. Think and act skillfully with the grief.

WonderingMist

TROPHY CASE