Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment by [Robert Wright
4.4 out of 5 stars 634 ratings
From one of America’s most brilliant writers, a New York Times bestselling journey through psychology, philosophy, and lots of meditation to show how Buddhism holds the key to moral clarity and enduring happiness.
At the heart of Buddhism is a simple claim: The reason we suffer—and the reason we make other people suffer—is that we don’t see the world clearly. At the heart of Buddhist meditative practice is a radical promise: We can learn to see the world, including ourselves, more clearly and so gain a deep and morally valid happiness.
In this “sublime” (The New Yorker), pathbreaking book, Robert Wright shows how taking this promise seriously can change your life—how it can loosen the grip of anxiety, regret, and hatred, and how it can deepen your appreciation of beauty and of other people. He also shows why this transformation works, drawing on the latest in neuroscience and psychology, and armed with an acute understanding of human evolution.
This book is the culmination of a personal journey that began with Wright’s landmark book on evolutionary psychology, The Moral Animal, and deepened as he immersed himself in meditative practice and conversed with some of the world’s most skilled meditators. The result is a story that is “provocative, informative and...deeply rewarding” (The New York Times Book Review), and as entertaining as it is illuminating. Written with the wit, clarity, and grace for which Wright is famous, Why Buddhism Is True lays the foundation for a spiritual life in a secular age and shows how, in a time of technological distraction and social division, we can save ourselves from ourselves, both as individuals and as a species.
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Review
“A sublime achievement.”
—Adam Gopnik, The New Yorker
“Provocative, informative and... deeply rewarding.... I found myself not just agreeing [with] but applauding the author.”
—The New York Times Book Review
“This is exactly the book that so many of us are looking for. Writing with his characteristic wit, brilliance, and tenderhearted skepticism, Robert Wright tells us everything we need to know about the science, practice, and power of Buddhism.”
—Susan Cain, bestselling author of Quiet
“I have been waiting all my life for a readable, lucid explanation of Buddhism by a tough-minded, skeptical intellect. Here it is. This is a scientific and spiritual voyage unlike any I have taken before.”
—Martin Seligman, professor of psychology at the University of Pennsylvania and bestselling author of Authentic Happiness
“A fantastically rational introduction to meditation…. It constantly made me smile a little, and occasionally chuckle…. A wry, self-deprecating, and brutally empirical guide to the avoidance of suffering.”
—Andrew Sullivan, New York Magazine
“[A] superb, level-headed new book.”
—Oliver Burkeman, The Guardian
“Robert Wright brings his sharp wit and love of analysis to good purpose, making a compelling case for the nuts and bolts of how meditation actually works. This book will be useful for all of us, from experienced meditators to hardened skeptics who are wondering what all the fuss is about.”
—Sharon Salzberg, cofounder of the Insight Meditation Society and bestselling author of Real Happiness
“What happens when someone steeped in evolutionary psychology takes a cool look at Buddhism? If that person is, like Robert Wright, a gifted writer, the answer is this surprising, enjoyable, challenging, and potentially life-changing book.”
—Peter Singer, professor of philosophy at Princeton University and author of Ethics in the Real World
“Delightfully personal, yet broadly important.”
—NPR
“Rendered in a down-to-earth and highly readable style, with witty quips and self-effacing humility that give the book its distinctive appeal and persuasive power.”
—America Magazine --This text refers to the paperback edition.
Excerpt. © Reprinted by permission. All rights reserved.
Why Buddhism is True
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1
Taking the Red Pill
At the risk of overdramatizing the human condition: Have you ever seen the movie The Matrix?
It’s about a guy named Neo (played by Keanu Reeves), who discovers that he’s been inhabiting a dream world. The life he thought he was living is actually an elaborate hallucination. He’s having that hallucination while, unbeknownst to him, his actual physical body is inside a gooey, coffin-size pod—one among many pods, rows and rows of pods, each pod containing a human being absorbed in a dream. These people have been put in their pods by robot overlords and given dream lives as pacifiers.
The choice faced by Neo—to keep living a delusion or wake up to reality—is famously captured in the movie’s “red pill” scene. Neo has been contacted by rebels who have entered his dream (or, strictly speaking, whose avatars have entered his dream). Their leader, Morpheus (played by Laurence Fishburne), explains the situation to Neo: “You are a slave, Neo. Like everyone else, you were born into bondage, into a prison that you cannot taste or see or touch—a prison for your mind.” The prison is called the Matrix, but there’s no way to explain to Neo what the Matrix ultimately is. The only way to get the whole picture, says Morpheus, is “to see it for yourself.” He offers Neo two pills, a red one and a blue one. Neo can take the blue pill and return to his dream world, or take the red pill and break through the shroud of delusion. Neo chooses the red pill.
That’s a pretty stark choice: a life of delusion and bondage or a life of insight and freedom. In fact, it’s a choice so dramatic that you’d think a Hollywood movie is exactly where it belongs—that the choices we really get to make about how to live our lives are less momentous than this, more pedestrian. Yet when that movie came out, a number of people saw it as mirroring a choice they had actually made.
The people I’m thinking about are what you might call Western Buddhists, people in the United States and other Western countries who, for the most part, didn’t grow up Buddhist but at some point adopted Buddhism. At least they adopted a version of Buddhism, a version that had been stripped of some supernatural elements typically found in Asian Buddhism, such as belief in reincarnation and in various deities. This Western Buddhism centers on a part of Buddhist practice that in Asia is more common among monks than among laypeople: meditation, along with immersion in Buddhist philosophy. (Two of the most common Western conceptions of Buddhism—that it’s atheistic and that it revolves around meditation—are wrong; most Asian Buddhists do believe in gods, though not an omnipotent creator God, and don’t meditate.)
These Western Buddhists, long before they watched The Matrix, had become convinced that the world as they had once seen it was a kind of illusion—not an out-and-out hallucination but a seriously warped picture of reality that in turn warped their approach to life, with bad consequences for them and the people around them. Now they felt that, thanks to meditation and Buddhist philosophy, they were seeing things more clearly. Among these people, The Matrix seemed an apt allegory of the transition they’d undergone, and so became known as a “dharma movie.” The word dharma has several meanings, including the Buddha’s teachings and the path that Buddhists should tread in response to those teachings. In the wake of The Matrix, a new shorthand for “I follow the dharma” came into currency: “I took the red pill.”
I saw The Matrix in 1999, right after it came out, and some months later I learned that I had a kind of connection to it. The movie’s directors, the Wachowski siblings, had given Keanu Reeves three books to read in preparation for playing Neo. One of them was a book I had written a few years earlier, The Moral Animal: Evolutionary Psychology and Everyday Life.
I’m not sure what kind of link the directors saw between my book and The Matrix. But I know what kind of link I see. Evolutionary psychology can be described in various ways, and here’s one way I had described it in my book: It is the study of how the human brain was designed—by natural selection—to mislead us, even enslave us.
Don’t get me wrong: natural selection has its virtues, and I’d rather be created by it than not be created at all—which, so far as I can tell, are the two options this universe offers. Being a product of evolution is by no means entirely a story of enslavement and delusion. Our evolved brains empower us in many ways, and they often bless us with a basically accurate view of reality.
Still, ultimately, natural selection cares about only one thing (or, I should say, “cares”—in quotes—about only one thing, since natural selection is just a blind process, not a conscious designer). And that one thing is getting genes into the next generation. Genetically based traits that in the past contributed to genetic proliferation have flourished, while traits that didn’t have fallen by the wayside. And the traits that have survived this test include mental traits—structures and algorithms that are built into the brain and shape our everyday experience. So if you ask the question “What kinds of perceptions and thoughts and feelings guide us through life each day?” the answer, at the most basic level, isn’t “The kinds of thoughts and feelings and perceptions that give us an accurate picture of reality.” No, at the most basic level the answer is “The kinds of thoughts and feelings and perceptions that helped our ancestors get genes into the next generation.” Whether those thoughts and feelings and perceptions give us a true view of reality is, strictly speaking, beside the point. As a result, they sometimes don’t. Our brains are designed to, among other things, delude us.
Not that there’s anything wrong with that! Some of my happiest moments have come from delusion—believing, for example, that the Tooth Fairy would pay me a visit after I lost a tooth. But delusion can also produce bad moments. And I don’t just mean moments that, in retrospect, are obviously delusional, like horrible nightmares. I also mean moments that you might not think of as delusional, such as lying awake at night with anxiety. Or feeling hopeless, even depressed, for days on end. Or feeling bursts of hatred toward people, bursts that may actually feel good for a moment but slowly corrode your character. Or feeling bursts of hatred toward yourself. Or feeling greedy, feeling a compulsion to buy things or eat things or drink things well beyond the point where your well-being is served.
Though these feelings—anxiety, despair, hatred, greed—aren’t delusional the way a nightmare is delusional, if you examine them closely, you’ll see that they have elements of delusion, elements you’d be better off without.
And if you think you would be better off, imagine how the whole world would be. After all, feelings like despair and hatred and greed can foster wars and atrocities. So if what I’m saying is true—if these basic sources of human suffering and human cruelty are indeed in large part the product of delusion—there is value in exposing this delusion to the light.
Sounds logical, right? But here’s a problem that I started to appreciate shortly after I wrote my book about evolutionary psychology: the exact value of exposing a delusion to the light depends on what kind of light you’re talking about. Sometimes understanding the ultimate source of your suffering doesn’t, by itself, help very much.
An Everyday Delusion
Let’s take a simple but fundamental example: eating some junk food, feeling briefly satisfied, and then, only minutes later, feeling a kind of crash and maybe a hunger for more junk food. This is a good example to start with for two reasons.
First, it illustrates how subtle our delusions can be. There’s no point in the course of eating a six-pack of small powdered-sugar doughnuts when you’re believing that you’re the messiah or that foreign agents are conspiring to assassinate you. And that’s true of many sources of delusion that I’ll discuss in this book: they’re more about illusion—about things not being quite what they seem—than about delusion in the more dramatic sense of that word. Still, by the end of the book, I’ll have argued that all of these illusions do add up to a very large-scale warping of reality, a disorientation that is as significant and consequential as out-and-out delusion.
The second reason junk food is a good example to start with is that it’s fundamental to the Buddha’s teachings. Okay, it can’t be literally fundamental to the Buddha’s teachings, because 2,500 years ago, when the Buddha taught, junk food as we know it didn’t exist. What’s fundamental to the Buddha’s teachings is the general dynamic of being powerfully drawn to sensory pleasure that winds up being fleeting at best. One of the Buddha’s main messages was that the pleasures we seek evaporate quickly and leave us thirsting for more. We spend our time looking for the next gratifying thing—the next powdered-sugar doughnut, the next sexual encounter, the next status-enhancing promotion, the next online purchase. But the thrill always fades, and it always leaves us wanting more. The old Rolling Stones lyric “I can’t get no satisfaction” is, according to Buddhism, the human condition. Indeed, though the Buddha is famous for asserting that life is pervaded by suffering, some scholars say that’s an incomplete rendering of his message and that the word translated as “suffering,” dukkha, could, for some purposes, be translated as “unsatisfactoriness.”
So what exactly is the illusory part of pursuing doughnuts or sex or consumer goods or a promotion? There are different illusions associated with different pursuits, but for now we can focus on one illusion that’s common to these things: the overestimation of how much happiness they’ll bring. Again, by itself this is delusional only in a subtle sense. If I asked you whether you thought that getting that next promotion, or getting an A on that next exam, or eating that next powdered-sugar doughnut would bring you eternal bliss, you’d say no, obviously not. On the other hand, we do often pursue such things with, at the very least, an unbalanced view of the future. We spend more time envisioning the perks that a promotion will bring than envisioning the headaches it will bring. And there may be an unspoken sense that once we’ve achieved this long-sought goal, once we’ve reached the summit, we’ll be able to relax, or at least things will be enduringly better. Similarly, when we see that doughnut sitting there, we immediately imagine how good it tastes, not how intensely we’ll want another doughnut only moments after eating it, or how we’ll feel a bit tired or agitated later, when the sugar rush subsides.
Why Pleasure Fades
It doesn’t take a rocket scientist to explain why this sort of distortion would be built into human anticipation. It just takes an evolutionary biologist—or, for that matter, anyone willing to spend a little time thinking about how evolution works.
Here’s the basic logic. We were “designed” by natural selection to do certain things that helped our ancestors get their genes into the next generation—things like eating, having sex, earning the esteem of other people, and outdoing rivals. I put “designed” in quotation marks because, again, natural selection isn’t a conscious, intelligent designer but an unconscious process. Still, natural selection does create organisms that look as if they’re the product of a conscious designer, a designer who kept fiddling with them to make them effective gene propagators. So, as a kind of thought experiment, it’s legitimate to think of natural selection as a “designer” and put yourself in its shoes and ask: If you were designing organisms to be good at spreading their genes, how would you get them to pursue the goals that further this cause? In other words, granted that eating, having sex, impressing peers, and besting rivals helped our ancestors spread their genes, how exactly would you design their brains to get them to pursue these goals? I submit that at least three basic principles of design would make sense:
1. Achieving these goals should bring pleasure, since animals, including humans, tend to pursue things that bring pleasure.
2. The pleasure shouldn’t last forever. After all, if the pleasure didn’t subside, we’d never seek it again; our first meal would be our last, because hunger would never return. So too with sex: a single act of intercourse, and then a lifetime of lying there basking in the afterglow. That’s no way to get lots of genes into the next generation!
3. The animal’s brain should focus more on (1), the fact that pleasure will accompany the reaching of a goal, than on (2), the fact that the pleasure will dissipate shortly thereafter. After all, if you focus on (1), you’ll pursue things like food and sex and social status with unalloyed gusto, whereas if you focus on (2), you could start feeling ambivalence. You might, for example, start asking what the point is of so fiercely pursuing pleasure if the pleasure will wear off shortly after you get it and leave you hungering for more. Before you know it, you’ll be full of ennui and wishing you’d majored in philosophy.
If you put these three principles of design together, you get a pretty plausible explanation of the human predicament as diagnosed by the Buddha. Yes, as he said, pleasure is fleeting, and, yes, this leaves us recurrently dissatisfied. And the reason is that pleasure is designed by natural selection to evaporate so that the ensuing dissatisfaction will get us to pursue more pleasure. Natural selection doesn’t “want” us to be happy, after all; it just “wants” us to be productive, in its narrow sense of productive. And the way to make us productive is to make the anticipation of pleasure very strong but the pleasure itself not very long-lasting.
Scientists can watch this logic play out at the biochemical level by observing dopamine, a neurotransmitter that is correlated with pleasure and the anticipation of pleasure. In one seminal study, they took monkeys and monitored dopamine-generating neurons as drops of sweet juice fell onto the monkeys’ tongues. Predictably, dopamine was released right after the juice touched the tongue. But then the monkeys were trained to expect drops of juice after a light turned on. As the trials proceeded, more and more of the dopamine came when the light turned on, and less and less came after the juice hit the tongue.
We have no way of knowing for sure what it felt like to be one of those monkeys, but it would seem that, as time passed, there was more in the way of anticipating the pleasure that would come from the sweetness, yet less in the way of pleasure actually coming from the sweetness.I,† To translate this conjecture into everyday human terms:
If you encounter a new kind of pleasure—if, say, you’ve somehow gone your whole life without eating a powdered-sugar doughnut, and somebody hands you one and suggests you try it—you’ll get a big blast of dopamine after the taste of the doughnut sinks in. But later, once you’re a confirmed powdered-sugar-doughnut eater, the lion’s share of the dopamine spike comes before you actually bite into the doughnut, as you’re staring longingly at it; the amount that comes after the bite is much less than the amount you got after that first, blissful bite into a powdered-sugar doughnut. The pre-bite dopamine blast you’re now getting is the promise of more bliss, and the post-bite drop in dopamine is, in a way, the breaking of the promise—or, at least, it’s a kind of biochemical acknowledgment that there was some overpromising. To the extent that you bought the promise—anticipated greater pleasure than would be delivered by the consumption itself—you have been, if not deluded in the strong sense of that term, at least misled.
Kind of cruel, in a way—but what do you expect from natural selection? Its job is to build machines that spread genes, and if that means programming some measure of illusion into the machines, then illusion there will be.
Unhelpful Insights
So this is one kind of light science can shed on an illusion. Call it “Darwinian light.” By looking at things from the point of view of natural selection, we see why the illusion would be built into us, and we have more reason than ever to see that it is an illusion. But—and this is the main point of this little digression—this kind of light is of limited value if your goal is to actually liberate yourself from the illusion.
Don’t believe me? Try this simple experiment: (1) Reflect on the fact that our lust for doughnuts and other sweet things is a kind of illusion—that the lust implicitly promises more enduring pleasure than will result from succumbing to it, while blinding us to the letdown that may ensue. (2) As you’re reflecting on this fact, hold a powdered-sugar doughnut six inches from your face. Do you feel the lust for it magically weakening? Not if you’re like me, no.
This is what I discovered after immersing myself in evolutionary psychology: knowing the truth about your situation, at least in the form that evolutionary psychology provides it, doesn’t necessarily make your life any better. In fact, it can actually make it worse. You’re still stuck in the natural human cycle of ultimately futile pleasure-seeking—what psychologists sometimes call “the hedonic treadmill”—but now you have new reason to see the absurdity of it. In other words, now you see that it’s a treadmill, a treadmill specifically designed to keep you running, often without really getting anywhere—yet you keep running!
And powdered-sugar doughnuts are just the tip of the iceberg. I mean, the truth is, it’s not all that uncomfortable to be aware of the Darwinian logic behind your lack of dietary self-discipline. In fact, you may find in this logic a comforting excuse: it’s hard to fight Mother Nature, right? But evolutionary psychology also made me more aware of how illusion shapes other kinds of behavior, such as the way I treat other people and the way I, in various senses, treat myself. In these realms, Darwinian self-consciousness was sometimes very uncomfortable.
Yongey Mingyur Rinpoche, a meditation teacher in the Tibetan Buddhist tradition, has said, “Ultimately, happiness comes down to choosing between the discomfort of becoming aware of your mental afflictions and the discomfort of being ruled by them.” What he meant is that if you want to liberate yourself from the parts of the mind that keep you from realizing true happiness, you have to first become aware of them, which can be unpleasant.
Okay, fine; that’s a form of painful self-consciousness that would be worthwhile—the kind that leads ultimately to deep happiness. But the kind I got from evolutionary psychology was the worst of both worlds: the painful self-consciousness without the deep happiness. I had both the discomfort of being aware of my mental afflictions and the discomfort of being ruled by them.
Jesus said, “I am the way and the truth and the life.” Well, with evolutionary psychology I felt I had found the truth. But, manifestly, I had not found the way. Which was enough to make me wonder about another thing Jesus said: that the truth will set you free. I felt I had seen the basic truth about human nature, and I saw more clearly than ever how various illusions imprisoned me, but this truth wasn’t amounting to a Get Out of Jail Free card.
So is there another version of the truth out there that would set me free? No, I don’t think so. At least, I don’t think there’s an alternative to the truth presented by science; natural selection, like it or not, is the process that created us. But some years after writing The Moral Animal, I did start to wonder if there was a way to operationalize the truth—a way to put the actual, scientific truth about human nature and the human condition into a form that would not just identify and explain the illusions we labor under but would also help us liberate ourselves from them. I started wondering if this Western Buddhism I was hearing about might be that way. Maybe many of the Buddha’s teachings were saying essentially the same thing modern psychological science says. And maybe meditation was in large part a different way of appreciating these truths—and, in addition, a way of actually doing something about them.
So in August 2003 I headed to rural Massachusetts for my first silent meditation retreat—a whole week devoted to meditation and devoid of such distractions as email, news from the outside world, and speaking to other human beings.
The Truth about Mindfulness
You could be excused for doubting that a retreat like this would yield anything very dramatic or profound. The retreat was, broadly speaking, in the tradition of “mindfulness meditation,” the kind of meditation that was starting to catch on in the West and that in the years since has gone mainstream. As commonly described, mindfulness—the thing mindfulness meditation aims to cultivate—isn’t very deep or exotic. To live mindfully is to pay attention to, to be “mindful of” what’s happening in the here and now and to experience it in a clear, direct way, unclouded by various mental obfuscations. Stop and smell the roses.
This is an accurate description of mindfulness as far as it goes. But it doesn’t go very far. “Mindfulness,” as popularly conceived, is just the beginning of mindfulness.
And it’s in some ways a misleading beginning. If you delve into ancient Buddhist writings, you won’t find a lot of exhortations to stop and smell the roses—and that’s true even if you focus on those writings that feature the word sati, the word that’s translated as “mindfulness.” Indeed, sometimes these writings seem to carry a very different message. The ancient Buddhist text known as The Four Foundations of Mindfulness—the closest thing there is to a Bible of Mindfulness—reminds us that our bodies are “full of various kinds of unclean things” and instructs us to meditate on such bodily ingredients as “feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.” It also calls for us to imagine our bodies “one day, two days, three days dead—bloated, livid, and festering.”
I’m not aware of any bestselling books on mindfulness meditation called Stop and Smell the Feces. And I’ve never heard a meditation teacher recommend that I meditate on my bile, phlegm, and pus or on the rotting corpse that I will someday be. What is presented today as an ancient meditative tradition is actually a selective rendering of an ancient meditative tradition, in some cases carefully manicured.
There’s no scandal here. There’s nothing wrong with modern interpreters of Buddhism being selective—even, sometimes, creative—in what they present as Buddhism. All spiritual traditions evolve, adapting to time and place, and the Buddhist teachings that find an audience today in the United States and Europe are a product of such evolution.
The main thing, for our purposes, is that this evolution—the evolution that has produced a distinctively Western, twenty-first-century version of Buddhism—hasn’t severed the connection between current practice and ancient thought. Modern mindfulness meditation isn’t exactly the same as ancient mindfulness meditation, but the two share a common philosophical foundation. If you follow the underlying logic of either of them far enough, you will find a dramatic claim: that we are, metaphorically speaking, living in the Matrix. However mundane mindfulness meditation may sometimes sound, it is a practice that, if pursued rigorously, can let you see what Morpheus says the red pill will let you see. Namely, “how deep the rabbit hole goes.”
On that first meditation retreat, I had some pretty powerful experiences—powerful enough to make me want to see just how deep the rabbit hole goes. So I read more about Buddhist philosophy, and talked to experts on Buddhism, and eventually went on more meditation retreats, and established a daily meditation practice.
All of this made it clearer to me why The Matrix had come to be known as a “dharma movie.” Though evolutionary psychology had already convinced me that people are by nature pretty deluded, Buddhism, it turned out, painted an even more dramatic picture. In the Buddhist view, the delusion touches everyday perceptions and thoughts in ways subtler and more pervasive than I had imagined. And in ways that made sense to me. In other words, this kind of delusion, it seemed to me, could be explained as the natural product of a brain that had been engineered by natural selection. The more I looked into Buddhism, the more radical it seemed, but the more I examined it in the light of modern psychology, the more plausible it seemed. The real-life Matrix, the one in which we’re actually embedded, came to seem more like the one in the movie—not quite as mind-bending, maybe, but profoundly deceiving and ultimately oppressive, and something that humanity urgently needs to escape.
The good news is the other thing I came to believe: if you want to escape from the Matrix, Buddhist practice and philosophy offer powerful hope. Buddhism isn’t alone in this promise. There are other spiritual traditions that address the human predicament with insight and wisdom. But Buddhist meditation, along with its underlying philosophy, addresses that predicament in a strikingly direct and comprehensive way. Buddhism offers an explicit diagnosis of the problem and a cure. And the cure, when it works, brings not just happiness but clarity of vision: the actual truth about things, or at least something way, way closer to that than our everyday view of them.
Some people who have taken up meditation in recent years have done so for essentially therapeutic reasons. They practice mindfulness-based stress reduction or focus on some specific personal problem. They may have no idea that the kind of meditation they’re practicing can be a deeply spiritual endeavor and can transform their view of the world. They are, without knowing it, near the threshold of a basic choice, a choice that only they can make. As Morpheus says to Neo, “I can only show you the door. You’re the one that has to walk through it.” This book is an attempt to show people the door, give them some idea of what lies beyond it, and explain, from a scientific standpoint, why what lies beyond it has a stronger claim to being real than the world they’re familiar with.
I. This and all subsequent daggers refer to elaborative notes that can be found in the Notes section at the end of the book. --This text refers to the paperback edition.
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File Size : 2036 KB
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Publisher : Simon & Schuster (8 August 2017)
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From the onset, I immediately liked what I was reading, but as I progressed further and further into the book, I started losing interest. This is not to discount the author and his superior knowledge on this subject, with all due respect, but more about my mindset at the time of reading this book.
Let me explain.
I'm by no means an expert on meditation or on any science around the philosophy of meditation and enlightenment, so my boredom came about because I felt like I'd acquired this knowledge before, either through having read similar, or from having explored meditation in my earlier life (this sounds arrogant of me, but I promise you, it's not intended to sound like that at all), and because the author tended to sermonise too much, in my opinion, which I found very annoying.
I think that the minute I realised this about the book, is about the time that I simply switched off and lost interest, but regardless, I still read it to the end, because I don't like leaving books unfinished and at least wanted to give the author the due respect to read his book to the end.
Having said this, there were bits in the book that resonated with me, especially because it seemed 'common core' as the author puts it. The bits where he speaks of questioning an emotion and getting an answer, and suddenly the emotion is gone! I've done this many times before in the course of my entire life, and I was thrilled that the author had also had this experience. An example of this experience would be in which I'd suddenly be in a situation where I'd placed a judgement call (be it subconsciously) of someone new to me, and because of that judgement call, I'd find myself feeling aggravated, only to then realise in an instant that I'm feeling this way and to check-in with myself and ask the magic question, why? Why am I feeling this way about that person? And as soon as I'd get my answer, it's like an epiphany and the sky opens up and the angels in the universe are all suddenly playing a harp together, and instantly, whatever feelings and thoughts I had of that person, positive or negative, it's gone.
Other than that, the other stuff in his book, was 'common core,' stuff that you may already know and may have tried before, such as; meditate. Still the mind. Feel the emptiness. Know you are nothing and simultaneously know that you are something, that is in the here and now, forever more. Easy done for some of us, but not so easy for some of us. For me. What can I say? I'm here, right now. My mind is actively active, but can be a blank as I focus on my breath or focus on simply being.
You get the gist.
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Scott K
5.0 out of 5 stars A book for everyone
Reviewed in Australia on 21 July 2020
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Although I have been meditating and reaping the rewards for year, little did I know that if I improved my technique, the benefits would double.
This book taught me how to improve my technique and reap the benefits.
It's easy reading and even if you have no interest in Buddhism, it's much more about that.
It teaches how ’not to take anything for granted’ wonderful whether you are a meditater like me, or for someone who just needs a little assistance getting out of the daily anxieties and potholes we find ourselves in.
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David N, Canberra, Australia
4.0 out of 5 stars Ignore the title - a secular investigation of western Buddhism psychology and why meditation helps
Reviewed in Australia on 6 March 2020
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Not-self – the idea that there is no executive function within our conscious mind – the self is an illusion as we react to many stimuli within our minds, esp feelings. The best given example is jealousy, when it arises and we are not in control.
Robert Wright “Budhhism is right” – (you have to get beyond the awful title!) His position is that modern and esp evolutionary psychology accords with Buddha on much of this (so what), and that mindful meditation can help get some measure of clarity..
Seemingly knowledgeable and uses lots of citations (haven't investigated how credible they are, but presented as eminent psychologists and taken on trust). His delivery is a little flippant and irreverent to a degree – so easy to read and amusing at times.
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enrico
2.0 out of 5 stars I was waiting for this book like a kid waiting for a lolly
Reviewed in Australia on 27 June 2018
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I was waiting for this book like a kid waiting for a lolly.
and always when you image something big, reality is different..from the title, i was expect a book that can open my mind, with scientific proof about Buddhism, and the why, the book is very hard to understand ( i'm not english native), and very very boring about personal history, personal fact from the past, so he became heavier and heavier, i didn't finished it, but i was expecting something more focus on why, examples, studies, scientific way plus personal experience. i found other book much more interesting than this one.
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meditatecreate
5.0 out of 5 stars An absolutely brilliant book. A thorough and entertaining dissertation on Buddhism ...
Reviewed in Australia on 10 February 2018
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An absolutely brilliant book. A thorough and entertaining dissertation on Buddhism in a way that is accessible to those who are not Buddhist. Wright is a captivating writer. This book is a must read.
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Amazon Customer
5.0 out of 5 stars Best Buddhism book I've read for a long time
Reviewed in Australia on 13 February 2018
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Best Buddhism book I've read for a long time. But you have to take time, trying to understand the influenced of Western psychology and Buddhism can be difficult. He is a great writer. Read The Moral Animal also.
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Claire Martenson
5.0 out of 5 stars Very interesting
Reviewed in Australia on 23 December 2019
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SO interesting. Love this book. I have suggested this to many friends
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Andrew G. Marshall
4.0 out of 5 stars Emptiness and Not-Self Two Buddhist ideas and how they could change your life
Reviewed in the United Kingdom on 15 January 2018
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We see the world through the distorting lens of natural selection - that's the central idea in Wright's enlightening book - but what is good for getting our genes passed onto the next generation (all that natural selection cares about) does not necessarily make for the good life. However, many centuries ago Buddhism came up with a way to look beyond our knee jerk reactions of attraction and repulsion. It is called mindfulness meditation and Wright adds modern knowledge from neuroscience and psychology to show how we can have a truer sense of our best interests and thereby gain more self-control.
In particular, he is interested in two Buddhist concepts: not self and emptiness. Incidentally, these are two ideas I have long struggled with... Let's start with emptiness because Wright helped me finally nail this idea. Although we see, for example, our home as the source of security, continuity and lots of warm feelings associated with family, it is really just a pile of bricks and mortar. In the Buddhist sense it is an empty concept onto which we have projected all these emotions. Sure, our home evokes lots of strong reaction but a passing stranger would just see a house and react to the architecture or the location - which once again carries various cultural projections about whether a detached house is better than a semi-detached and how close it is to shops or how remote (which are all equally arbitrary criteria). As a therapist, I'm used to the concept that nothing is inherently good or bad but coloured by how we marshal our experiences, our prejudices and our expectations.
So good so far... but not-self is a much tougher idea. What I did find interesting is that Wright scuppers the idea of self as CEO which sits somewhere inside us and decides rationally what actions to take. Instead he uses neuroscience to explain that we have various modules that take charge. Rather than fighting temptation - for example to eat high sugar and fat foods - he suggests using the acronym: RAIN. Recognise the feeling, Accept it, Investigate the feeling and finally - the hard bit but meditation apparently helps - to Non-identify with the feeling and have Non-attachment to it. In this way the urge is allowed to form but does not get constantly re-inforced by the short term pleasure of, for example, eating the cake. Thus the link to the reward is broken and although the urge might still blossom without gratification it reduces and ultimately subsides.
The downside to this book is that Wright - like the majority of us - is a relative beginner to meditation and when it comes to seeking clarifications about Buddhism and enlightenment, he has to interview people further along the road. My suspicion is he often hears what he wants to hear, simplifying the arguments and glossing over the complexities of his case. Having said that I am convinced that I need to meditate more and take on board the concept of emptiness - because it is my attachment to particular things and outcomes which is often the source of so my unhappiness.
A useful book that I will stay with me for a long time and I recommend to others who want to take the red pill and see the 'truth'.
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Andrew Bill
5.0 out of 5 stars Brilliant, prepare to start being challenged.
Reviewed in the United Kingdom on 25 December 2017
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Just read Evolutionary Psychology by David Buss and as I have been trying to understand Buddhism for 50 years or so, I wondered how the two related to each other. The net immediately identified Why Buddhism is True and the rather brave author delivered abundantly. He confirmed the idea that dukkha as interpreted as unsatisfactoriness would enhance survival to reproduce. Mr Wright's honest description of his experiences during meditation are very helpful. He clarified the emptiness/formless ideas and helped me understand 'conditioning' very clearly. His discussion of no self enabled me to identify two slightly different points of view, one where the thoughts and feelings are not part of you which is his point of view, and the other where the thoughts and feelings are part of you, but not all of you, which I lean towards. Perhaps the other aspect he clarified that the word attachment could, depending on context, mean being 'lost in thought' i.e. conscious awareness being entrained in the thought stream as opposed to the mindfulness observation of the thought stream, is related to the two points of view about no self. His discussion about how the loving kindness towards all sentient beings could arise was not convincing to me, and would obviously be a great step towards avoiding conflict, but if we did see through the little tricks natural selection has programmed into us we may stop reproducing.
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Martin T
5.0 out of 5 stars Don’t Miss this Superb Book...
Reviewed in the United Kingdom on 20 February 2019
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This book is very different (in a good way) to many on Buddhism because it dares to approach the subject from some unique and intriguing perspectives that I suspect will thoroughly enthral you.
While my Favourite Book on Eastern Philosophy / Religion remains Freedom From the Know (by that acknowledge Master Krishnamurti) the Book under review is now firmly in my Top 3 Sharing a shelf with the aforesaid, and with Eckhart Tolle’s Power of Now.
To share bookshelf space with Krishnamurti and Eckhart Tolle, you’ve really got to deliver something special - this book most definitely does! Think you’ll love it.
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