2021/02/09

Karma: What It Is, What It Isn't, Why It Matters by Traleg Kyabgon | Goodreads

Karma: What It Is, What It Isn't, Why It Matters by Traleg Kyabgon | Goodreads


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Karma: What It Is, What It Isn't, Why It Matters

by
Traleg Kyabgon
4.19 · Rating details · 240 ratings · 28 reviews
A jargon-free explanation of two central teachings of the Buddha: karma and rebirth.

The Buddha’s teaching on karma (literally, “action”) is nothing other than his compassionate explanation of the way things are: our thoughts and actions determine our future, and therefore we ourselves are largely responsible for the way our lives unfold. Yet this supremely useful teaching is often ignored due to the misconceptions about it that abound in popular culture, especially oversimplifications that make it seem like something not to be taken seriously. Karma is not simple, as Traleg Kyabgon shows, and it’s to be taken very seriously indeed. He cuts through the persistent illusions we cling to about karma to show what it really is—the mechanics of why we suffer and how we can make the suffering end. He explains how a realistic understanding of karma is indispensable to Buddhist practice, how it provides a foundation for a moral life, and how understanding it can have a transformative effect on the way we relate to our thoughts and feelings and to those around us. (less)

A master of Tibetan Buddhism cuts through prevalent misconceptions around karma and rebirth to get to the root cause of our suffering—and how we can end it
 
The Buddha’s teaching on karma (literally, “action”) is nothing other than his compassionate explanation of the way things are: our thoughts and actions determine our future, and therefore we ourselves are largely responsible for the way our lives unfold. Yet this supremely useful teaching is often ignored due to the misconceptions found in popular culture, especially oversimplifications that make it seem like something not to be taken seriously. Karma is not simple, as Traleg Kyabgon shows, and it’s to be taken very seriously indeed.
 
In this book, Kyabgon cuts through the persistent illusions we cling to about karma to show what it really is—the mechanics of why we suffer and how we can make the suffering end. He explains how a realistic understanding of karma is indispensable to Buddhist practice, how it provides a foundation for a moral life, and how understanding it can have a transformative effect on the way we relate to our thoughts and feelings and to those around us.



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Paperback, 160 pages

Published June 30th 2015 by Shambhala
ISBN
1590308883 (ISBN13: 9781590308882)
Edition Language
English

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Feb 04, 2018St Fu rated it liked it
Hard to give a ratings when your karma is on the line. Rate it too high and you attract those who won't find it helpful. Too low and it may dissuade those who should read it from doing so. Luckily intent is important. I'm trying. I went with the middle way of 3 stars.

The takeaways for me are:
1) Don't avoid good karma just because your goal is no karma.
2) You need your bad thoughts to have something to turn away from.
3) Being in the world isn't to be avoided.

In particular, number 3 says not to think too mystically about things. Better to stay with how things present themselves instead of getting caught up in trying to transcend. Especially because it's just ego to be "more spiritual than thou." (less)
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Jun 16, 2017C. Varn rated it it was amazing
This is a great book in that it messages to explain the complications of an often misunderstood Buddhist doctrine, but Kyabgon goes further and explains the pre-Buddhist developments of the concept and contrasts Buddhist ideas of karma with its development in Hinduism and, in the second half of the book, contrasts and compares with Christian doctrines as well. Kyabgon makes more references and explains in the concept in a rational way, but does "modernize" the traditional concept in a way that changes it. Kyabgon also shows the various developments and shifts in the meaning of idea of Karma in its development in classical Indian and Tibetan Buddhism without invalidating other Buddhist understandings or denying significant developments and differences. An excellent book. (less)
flag3 likes · Like · comment · see review



Apr 29, 2015Analouise Keating rated it it was amazing
An insightful, deeply considered discussion of karma and related teachings. Highly recommended.
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Jun 20, 2020Kevin rated it liked it · review of another edition
I began reading this book very quickly. I had to stop, read Peter Pan, and then start over and read this book very slowly. It did not really help me.

The 10th - and final - chapter begins with this sentence: "Karma is a very complicated topic in one sense, as we have seen, and yet we do not wish to become more confused than we already are."

That statement sums up this book for me. I give the topic a 5, the book a 2, overall a 3.0. (less)
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Feb 18, 2018Russell Paradis rated it it was amazing
Shelves: favorites
This book taught me so much about karma. It really helped me shed the notions of what I thought it was. This book has a clear and very simple way of explaining how a belief in or even just an openness to karma can enrich our lives. The discussion on perspectives of death in Christianity and Buddhism are very beneficial for those of us who will die someday. Haha (just a little Buddhist humor)
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Jun 06, 2019John rated it really liked it
I was interested in the concept of karma even before I married a devout Buddhist. But since then, I have become even more curious about it. I wanted to find out more about karma than simply what is said and thought in mainstream American culture. As it turns out, karma is a very complex idea that is not easily understood. The author tries to explain it from a historical perspective, and eventually he turns to the Buddhist perspective, both from the Buddha's own teachings but also how things have developed in Buddhist cultures. I am still not clear about exactly what karma is, although I have a better understanding after reading the book. The author is most successful in arguing that following karma is a much more persuasive idea for why people should act in positive ways rather than negative. He argues, and I agree, that teaching right from wrong without there being any connection to whether behaving in a right way is beneficial is not helpful. The way it works with karma is that acting justly comes back to us in real and tangible ways and is thus in our best interest. He makes a lot of sense.

I wish there had been more examples given for different circumstances we find ourselves in our self-centered age. Overall it was a good book for learning more about karma. Having said that, I think I will continue reading other sources on karma. (less)
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Dec 02, 2019Sam rated it really liked it
Shelves: philosophy, spirituality
Rinpoche Traleg Kyabgon's final completed book. Written in his usual measured, accessible and precise style. A relatively short introductory level book outlining some of the complexities and misconceptions surrounding the central Buddhist idea of Karma.

Like many westerners, I struggle with some aspects of reincarnation, but this teacher gently points the way past this hang up towards a paradoxical balance between continuity of causality, yet discontinuity of 'identity' in reincarnation.

Fascina ...more
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Dec 28, 2020Ann J rated it it was amazing
Recommends it for: the Buddhism-curious, people interested in the concepts of "mindfulness" and "karma"
Wonderful book to end the year, and I will read it again in the new year.

"Buddhism regards the negative aspect of karma as ensuing from a lack of cultivation. Our behavior is governed by our unthingingness; we act in a distracted state, out of habit, almost unconsciously. By seeing the other side of it and learning to cultivate karma, addressing those habits we need to address, becoming more reflective, karma becomes a liberating conept. When fresh thoughts pop into our mind, they enter a certain present mental condition, and whether they take root and flourish, or dwindle and perish, can be influenced by our cultivation of wholesome thoughts."

Clear, concise, sometimes repetitive (in a GOOD way) explanation of the concept of karma, just like the title says...what it is, what it isn't and why it matters. Excellent. (less)
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Jul 04, 2020Forked Radish marked it as books-to-avoid
Why is karma krap? You are your life. Therefore, if you were a different person in a previous life then that person is no different from all the other people who have ever lived. If you were the same person in a previous life then you must be an unaccountable, sequential, identical twin. Karma is an example of aporia or krap.
P.S. Buddha rejected the concept of karma in the Dhammapapa (the collected sayings of Buddha). However, the author talks of "Buddha's teaching" which encompass the apocryphal, post-Shakyamuni (or historical Buddha), Pali Canon, where karma mysteriously reemerges from the krapper. (less)
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May 09, 2018Renee Legris rated it really liked it
Shelves: spiritual-path
If you really want to understand the Buddhist view of karma, read this book. The author very patiently walks you through how it works and what it means, and how you can learn to "cultivate" karma. I was surprised how many things I have misunderstood for a long time. Authentic dharma, but friendly to Westerners. (less)
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Dec 28, 2018Bohdan Pechenyak rated it it was amazing
Shelves: philosophy, psychology, self-help, spirituality-religion, favorites
Perhaps the clearest and most comprehensive treatment of the Buddhist concept and theory of karma, with background history in Hinduism. Written in a precise, clear language that is devoid of jargon and excessive use of foreign terms, which is an advantage to those unfamiliar with Buddhism and other Asian dharmic traditions.
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Aug 17, 2020Jane Roe rated it it was amazing
Nice read. Even more entertaining than my favorite philosophy books. Not esoteric at all as misleadingly pointed out by one of the commenters. Quite the opposite, it's a scientifically solid survey of how the term came to be. (less)
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May 24, 2018Ash Todd rated it liked it
This book offers a better understanding into how 'karma' impacts our lives and suggestions on ways to accept things as they are... (less)
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Oct 20, 2020Sandra Paul rated it really liked it
This is a book I will come back to re-read in the future. It was not an easy read, but offers much to be reflected upon

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Jun 20, 2017James Crouse rated it it was amazing
Shelves: dharma
Excellent treatment of Karma
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Aug 25, 2020Gene Bobker rated it it was amazing
Love TR teachings.
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Oct 30, 2020Bea rated it it was ok
He’s using too many words to describe very easy ideas. I would have apppreciated more if he would not try so hard to prove that he knows english. By and large there are interesting informations.

===

Editorial Reviews
Review
“Karma is often a misunderstood topic in Buddhism. This clear explanation from such an eminent teacher as the late Traleg Kyabgon Rinpoche, who possessed great knowledge of both dharma and the Western mind-set, will bring profound benefit to us all.”—Dzigar Kongtrül Rinpoche, author of It’s Up to You
About the Author
TRALEG KYABGON (1955-2012) was born in eastern Tibet and educated by many great masters of all four major lineages of Tibetan Buddhism. He is the founder of the Kagyu E-Vam Buddhist Institute, which is headquartered in Melbourne, Australia, with a major practice center in New York City. He taught extensively at universities and Buddhist centers in the US, Canada, Australia, New Zealand, and Southeast Asia beginning in 1980, and is the author of numerous books that present Buddhist teachings to Western readers, including The Essence of Buddhism and Mind at Ease.

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Top reviews from the United States
Michael Erlewine
5.0 out of 5 stars What It Is
Reviewed in the United States on December 6, 2015
Verified Purchase
I have run a Karma Kagyu meditation center since the mid-1980s (The Heart Center KTC – Karma Thegsum Chöling) and have, fortunately, been able to meet and spend time with many of the Kagyu teachers.

This book on Karma by Ven. Traleg Kyabgon Rinpoche is brilliant, a much needed antidote to our lack of authentic knowledge regarding karma. An odd suggestion I suppose, but I found this book (for me) was best read by starting at the last chapter, and reading each chapter successively in reverse order.

Why? Because I find the frontage of the book a little formal and Traleg Rinpoche IMO gets more direct and practical as he goes on. By the time I read from the back up to the front I am ready to understand it more formally. Just my two cents.

This book goes into depth not only on karma, but on death and the difference between reincarnation and rebirth. In general, Traleg Rinpoche speaks to just what most of us wonder about, what happens at death and exactly what attains rebirth. In essence, Traleg Rinpoche has embedded many kernels for deep thought in this text, each one capable of being expanded into an illumination. These years I practice more than I read, but this book is not only worth reading, I consider perhaps the most direct transmission I have read (aside from ancient pith instructions) for many years. I cannot recommend it enough!
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40 people found this helpful
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Truthseeker
5.0 out of 5 stars Simple, Clear Explanation of Karma
Reviewed in the United States on October 6, 2016
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The best book on karma I have ever read, written by a Tibetan monk for a secular or generically spiritual American audience (i.e., not full of Buddhist terms and concepts). The Buddhist view of karma is not as fatalistic as the Hindu view, I was pleasantly surprised to learn. I was also surprised to learn that not everything IS karmic; that is, there is also luck and just being in the wrong place at the wrong time. In these latter two cases, karma enters the picture with what you choose to DO in such a situation. Good clear writing and very empowering.
10 people found this helpful
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C. Derick VarnTop Contributor: Graphic Novels
5.0 out of 5 stars Excellent
Reviewed in the United States on June 16, 2017
Verified Purchase
This is a great book in that it messages to explain the complications of an often misunderstood Buddhist doctrine, but Kyabgon goes further and explains the pre-Buddhist developments of the concept and contrasts Buddhist ideas of karma with its development in Hinduism and, in the second half of the book, contrasts and compares with Christian doctrines as well. Kyabgon makes more references and explains in the concept in a rational way, but does "modernize" the traditional concept in a way that changes it. Kyabgon also shows the various developments and shifts in the meaning of idea of Karma in its development in classical Indian and Tibetan Buddhism without invalidating other Buddhist understandings or denying significant developments and differences. An excellent book.
4 people found this helpful
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S. Burns
5.0 out of 5 stars clear and easy to follow
Reviewed in the United States on August 6, 2015
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This book offers a clear explanation of Karma primarily from the Buddhist perspective. I appreciated the comparison and distinctions made between the Buddhist and Hindu view of Karma as well as other aspects on various Buddhist ideology-particular a concise discussion on emptiness. Its a quick read, clear and easy to follow. Highly recommend it.
19 people found this helpful
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Jampa
5.0 out of 5 stars O, Karma, Dharma, pudding and pie...
Reviewed in the United States on November 17, 2015
Verified Purchase
I really enjoyed this little gem. Rinpoche's explanations are clear and precise. He packs a wallop in a very short text. I was amazed at his brilliant explanation of the Yogacara philosophy in 6 pages! Other complicated and extensive subjects were equally handled in very succinct and informative manner. Of course one can do more exploration and extensive studying, but for a wider audience it was perfect. I also recommend reading his brilliant text on Mahamudra: Mind at Ease.
15 people found this helpful
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Curare
5.0 out of 5 stars Very good explanation of a misunderstood concept
Reviewed in the United States on June 15, 2016
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I loved this book. This is easily one of my favorite Buddhist books and I will re-read it in the future. I've been studying Buddhism for half my life, but I still had questions on the concept of karma. This book helped clear those questions right up.

The author is great at wording Buddhist ideas in a way that westerners can understand. Karma (along with nirvana, emptiness, and rebirth) is very misunderstood idea in western culture (and others). Most western Buddhists I've met don't even understand what it is or how it works in their lives. I highly recommend this book to anyone wanting to clear up this misconception!
9 people found this helpful
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P Swartout
4.0 out of 5 stars Helpful
Reviewed in the United States on December 20, 2019
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Like other books on this subject he goes over different writings on karma. Then adds his own ideas. I am reading a lot on karma and this book was helpful and a good addition.
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A
5.0 out of 5 stars This book creates an amazing bridge from Western culture and philosophies to an understanding ...
Reviewed in the United States on September 25, 2015
Verified Purchase
This book creates an amazing bridge from Western culture and philosophy to an understanding of the Eastern practices and origins of Buddhism, as well as giving an in-depth insight into the intricate and all-encompassing notion of karma that is somewhat oversimplified and degraded in the popular culture.
4 people found this helpful
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Top reviews from other countries
Ein Kunde
5.0 out of 5 stars very good
Reviewed in the United Kingdom on December 22, 2018
Verified Purchase
I can on!y recommend this book,it is very eloquently written and the theory is easy to understanc. liked it a lot
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Jane Fisher
5.0 out of 5 stars We all need a good understanding of Karma
Reviewed in the United Kingdom on May 29, 2019
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This is a book I will read over and over again. It is very informative and well written.

2021/02/08

이병철 사회운동가라는 의식에서 벗어나 남은 날들을 생활수행인으로 살겠다는

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이병철
8 mtSpFofrfgusenbirusaoairry 2oeduasi0d17u ·



-지난 해 오늘의 내 생각/
아침에 페북을 여니 지난 해의 오늘 남미여행을 마무리하며 썼던 글이 떠 있다. 다시 읽어보니 새롭다. 이 여정의 끝에 이제껏 내 자신의 정체성 하나로 규정해왔던 사회운동가라는 의식에서 벗어나 남은 날들을 생활수행인으로 살겠다는 다짐의 글이 실려있다. 그런 다짐 후의 일년이 지난 나를 다시 돌아본다.

 
-어제 리오에서 4시간 걸려 빌라 마리아라는 주도의 인근 산속에 있는 아난다마르가의 센터에 하루 묵고 다시 아침 5시부터 서둘러 한 시간 거리의 빌라마리아시의 시외버스터미널에서 상파울루행 버스를 타고 8시간을 달려 공항으로 간다. 오늘 밤 비행기편으로 귀국이다. 공항에는 비가 내리고 있다. 비에 젖은 공항의 불빛이 아련하다.
출발과 도착일을 포함하면 27일의 여정, 올 한해, 연초의 한달을 그렇게 보낸 셈이다. 이제 짧은 남미여정 소식 나눔도 마무리할 시간이다.
이번 남미여정은 요가와 명상과 채식을 중심으로 하면서 남미 지역의 아난다마르가 공동체 순방을 겸한 것이다.
그 나름의 의미가 충분했던 여행이라 싶다. 언제 다시 이런 여행을 할 수 있을지는 모르겠다. 모든 여행에서, 아니 남은 인생의 그 모든 만남에서 낯섬을 불안과 두려움이 아니라 호기심과 설렘으로 맞이할 수 있기를 다시 마음 모은다. 그렇다. 삶이 곧 여정인 이 생에서 그 모든 날들이 설렘과 기쁨으로 그리 충만하기를.
 
이제 나에게, 그리고 페북에 인연해서 이 글을 읽는 당신에게 묻는다.
 
명상이란 무엇인가. 이 질문에는 이른바 깨달음이나 깨어남을 위한 그 모든 수행을 포함해서 묻는 것이다.
내 생각을 말하기전에 당신의 생각, 의견을 먼저 듣고 싶다. 명상이란, 깨달음이란, 수행이란 당신에게 무엇인가. 명상이란 지금 당신이 생각하는 그 전부를 다 포괄하는 것이라 하겠다.
아난다마르가에서는 명상과 요가를 하나로 본다. 정확하게는 요가 안에 명상과 아사나(체조)와 채식이 함께 포함되어 있다.
요가란 합일이고 대자유를 의미한다. 아트만과 브라흐만과의 합일, 근원, 지고의 의식과 하나되는 것이다. 그것을 무한한 빛과 사랑과의 합일이라 해도 좋겠다. 또는 더 단순하게 하느님과 하나되는 것이라 해도 무리가 없을 것이다. 그럴 때 온전한 자유함, 대해탈, 열반이 이루어진다고 본다. 이에 이르기 위한 방편으로 몸의 정순함을 위한 음식(오신채를 배제한 순수한 채식, 음식은 각기 그 자체로 고유의 성질, 에너지를 갖고 있다. 정순한 몸을 위해선 정순한 에너지/파동을 가진 음식물의 섭취가 중요하다)과 아시나(체조)를 통해 우리의 몸과 그 몸에 깃들어 있는 50여 가지의 성향을 컨트롤하는 호르몬과 림프액의 조절하고 내면의 나(아트만, 내면의 신성 또는 참나)를 만나기 위한 명상을 필수 과정으로 삼고 있다.

왜 이런 요가, 또는 명상이 필요한가. 긴 이야기가 될 수도 있으니 질문을 좀 더 단순화하자. 명상 또는 수행이 당신의 행복과 건강한 세상을 일구어가는 데 필요한가?

그렇다. 이제는 자기 수행, 그 깨어남 없이 개인이나 사회의 진보, 진화는 불가능하다는 게 내 생각이다. 달리 말하면 위기에서 벗어나 새로운 도약을 위한 전제는 인류의식의 진화없이는 불가능하다. 전환과 깨어남은 둘이 아니다. 깨어남, 자각 또는 각성없이는 인류문명의 전환은 이루어질 수 없기 때문이다. 그런 점에서 전환이란 의식의 각성에 다름아닌 것이다. 결국 현존 문명을 지탱하는 자본주의 체제를 비롯한 이 모든 것들의 본질인 물질중심주의를 극복하는 유일한 길은 의식의 진화 뿐이라 할 수 있다. 이 단순한 명제가 곧 '물질에서 의식으로'일 것이다.
샤드비푸라, 영적인 정치지도자의 필요성도 이 때문이다. 

그런 점에서 보면 우리 사회에서 가장 수행이 필요한 집단이 바로 정치인들이라 할 수 있다. 저들의 의식, 영성이 깨어나지 않는한 저들이 하는 그 모든 일들이 하면 할수록 오히려 더욱 깊은 수렁으로 빠지게 만들 뿐이기 때문이다. 그 바탕이 물리적 힘의 추구에 있는 까닭이다. 권력과 부패는 쌍생아이다. 권력의 추구와 물질적 부의 추구는 그 뿌리가 같기 때문이다. 그것을 추구하다 보면 결국엔 권력과 부에 정치가 지배된다. 이른바 빙의되는 것이다. 우리가 흔히 권력/정권욕에 눈멀었다고 할 때가 곧 그것이다. 정치인과 영성, 그게 가능할까. 무망한 일이라 싶기도 하다. 선거판이라 부질없는 생각을 떠올렸다.
 
그렇다면 남은 길은 이른바 사회운동 하는 이들에게 기대하는 것 뿐이다. 개인의 각성과 사회적 변혁의 추구, 이것이 동시에 이루어지는 길을 향한 노력이다. 이제 그 길을 구체적으로 찾고 실행해야 한다.
각설하고, 그동안 줄곧 이어온 생각의 하나이지만 자신의 정체성 가운데 하나로 이제 사회운동가라는 한 생각으로부터 생활수행인이라는 생각으로의 전환이 필요함을 자각한다. 출가수행자로 살기엔 너무 늦었으니 남은 날을 그렇게 걸어가기로 마음 모은다. 그 길에서 사회적 영성을 어떻게 일구어갈 것인가를 도반들과 함께 찾아가야겠다. 이런 생각의 정리가 이번 남미여정이 내게 남긴 선물이라 여긴다. 해야할 과제가 더욱 구체화되고 선명해졌다. 이번 여정을 함께 한 도반들께, 그리고 이 여정이 이루어지게한 가족들에게 다시 감사드린다.
오브리가또.
무차스 그라시아스.
(2016.02.08. 상파울루에서)

















52崔明淑, 박정미 and 50 others
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An End to Suffering: The Buddha in the World by Pankaj Mishra | Goodreads

An End to Suffering: The Buddha in the World by Pankaj Mishra | Goodreads











An End to Suffering: The Buddha in the World
2005
by Pankaj Mishra
really liked it 4.00  ·   Rating details ·  879 ratings  ·  99 reviews


An End to Suffering tells of Pankaj Mishra's search to understand the Buddha's relevance in today's world, where religious violence, poverty and terrorism prevail. 

As he travels among Islamists and the emerging Hindu Muslim class in India, Pakistan, and Afghanistan, Mishra explores 
  • the myths and places of the Buddha's life, 
  • the West's "discovery" of Buddhism, and 
  • the impact of Buddhist ideas on such modern politicians as Gandhi and Nelson Mandela. 

Mishra ultimately reaches an enlightenment of his own 
by discovering the living meaning of the Buddha's teaching, 
in this "unusually discerning, beautifully written, and deeply affecting reflection on Buddhism" (Booklist). (less)

Paperback, 422 pages
Published October 1st 2005 by Picador (first published January 1st 2004)

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Searching for a better way
Pankaj Mishra's An End to Suffering is an investigation into Buddhism that intrigues Andrew Brown
Andrew Brown
Andrew Brown
Sat 6 Nov 2004 11.57 AEDT
8
An End to Suffering: The Buddha in the World
by Pankaj Mishra
400pp, Picador, £17.99

In Conway's Game of Life , played on a computer screen, small patterns of cells propagate complicated shapes from simple rules. Patterns appear, then are destroyed; then the same pattern reappears in another place, where it is destroyed once more, and then rebuilt somewhere else. It is like watching a smoke ring blow away, then condense again from wisps of smoke in a different part of the room. Sometimes a blob of cells will expand into a perfect ring with a hollow centre, so that every cell that had been filled in becomes empty, and all the empty cells which had surrounded the original pattern are taken over. It is a good Buddhist game about the transience and illusory quality of life. The doughnut pattern in also an illustration of the history of some religions. The empires whose languages Christ spoke have vanished now entirely. The first heartlands of Christianity, in the Middle East, have been Muslim for more than a thousand years: by the time that happened, Christianity was firmly established in western Europe. Now it seems to be vanishing from here, with all its strength in Africa, the Far East and the Americas.


Buddhism, like Christianity, is a doughnut-shaped religion, one which has spread far beyond its original homelands, and, in the process, been almost obliterated where it arose. In the 1820s, the British, puzzling over abandoned Buddhist temples, believed that the Buddha had been an Egyptian deity, though some proposed that he was the Norse god Odin. The spot where he had attained enlightenment was marked by a Hindu temple, where the Buddha was just another god in the pantheon. Yet outside India, Buddhism flourished, and seems to be flourishing more and more.

Pankaj Mishra grew up in the heart of the doughnut, where Hinduism and Islam seemed to have eliminated even the traces of Buddhism in the places where the Buddha actually walked. As he travelled outside his family, and later outside his country, he found himself more attracted to the missing religion. He has written a big sloppy book, badly organised but full of very good bits. It moves uneasily between autobiography, history and a philosophical and ethical defence of Buddhism. It might have been better as a novel, though it would be hard to move the weight of well-organised historical exposition along any sort of plot line. The autobiographical sections, beautifully written and moving, describe lives on the margins, his own, his parents', and his friends'.

All of these Hindus are living in times of vast confusion, when the old, rural forms of life and religion have been overthrown, but the new, scientific world cannot deliver on its promises. Decency and striving are opposed to each other; yet the traditional life, where gentlemen had no need to strive, turns out to be based on hideous cruelty and exploitation. One university friend, an apparently heartless roué, who orders teenage prostitutes the way that British students might order takeaway pizza, turns out to have a sister who was burnt to death after her dowry disappointed her husband. There was nothing her own family could do. She had married rather above herself. Eventually, the brother joins the BJP, the Hindu nationalist party, in which he can lose his own misery by perpetuating the misery of others.

Here is the great millstone, of suffering and striving, from which the Buddha sought escape; and as Mishra searches across the hot and squalid plains for traces of the Buddhist past, what he finds is a period very like our own. The Buddha himself becomes another discontented, potentially decadent aristocrat living in times of profound economic and political change. Empires arose in the Gangetic plain. The small oligarchic states from which the Buddha sprang were overthrown - one clan of his relatives were thrown into pits and trampled by elephants after their city was absorbed into a more modern political unit.

For Mishra, the Buddha is a figure eternally modern because he switches religious thought "from speculation to ethics". Instead of trying to explain the world away, he wants to change it. This sounds odd, since Buddhism is normally considered a quietist religion. If the world is an illusion, how can we change it? But in this apparent paradox lies the core of the Buddha's innovation and attractiveness. The world is an illusion in the sense that what we can understand is bounded by our consciousness, which is by definition inadequate and partial. To the extent that we mistake our consciousness for reality, we are falling victim to an illusion. At the same time the contents of our consciousness is real. It does change the world, and is changed by it. Normally this process is almost automatic. But if we consider the causes and consequences of our acts, we can deliberately filter from the stream of consciousness our hurtful and selfish urges. When we do this, we filter some evil from the world.

"It is choice or intention that I call Karma," said the Buddha, "the mental work - for, having chosen, a man acts by body, speech and mind." This is an extraordinarily pragmatic view of religion. Faith is understood not as a set of propositions about the world, whether these are philosophy or magical incantations. It is instead an answer to the question "How should I act?"

Does this count as a religion at all? Yes, because moral action always takes place in a community, and Buddhists naturally formed themselves into communities, and even into countries. Buddhists have fought wars; there is even the equivalent of Paisleyite Buddhism among the Tibetan exile community. But Buddhism has on the whole done less harm than any other world religion. At a moment when all the others seem to be conspiring to make the world a more terrible place, An End to Suffering makes an extremely attractive and thought-provoking case.

https://www.theguardian.com/books/2004/nov/06/highereducation.society
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Write a review
·Karen·
Aug 24, 2013·Karen· rated it it was amazing
Shelves: history, india-pakistan, biography-memoir, best-of-2013, favourites, non-fiction

“The Western idea of history can be so seductive…It is especially attractive when you imagine yourself to be on its right side, and see yourself…as part of an onward march of progress. To have faith in one’s history is to infuse hope into the most inert landscape and a glimmer of possibility into even the most adverse circumstances.
…on a hill in civil-war-ravaged Afghanistan, where modern-day fundamentalists of the Taliban had vented their political rage on statues of the Buddha, I tried to imagine the Greek colony of Bactria, as this place had once been called, where Buddhist monks had set up their monasteries and universities, from where Buddha’s ideas of detachment and compassion had travelled westwards.
I thought then that one needed only the right historical information in order to see both forwards and backwards in time. But there are places on which history has worked for too long, and neither the future nor the past can be seen clearly in their ruins or emptiness.”(p.84-5)

This was true serendipity, the Perfect Book at the Perfect Time. As a travel companion, Mishra is unrivalled in his breadth of knowledge and ready access to both Western and Eastern thought and tradition, in his easeful narrative storytelling, in his engagingly open self-revelation, in the clarity of his insight and razor-sharp analysis. This book is travelog, is history, is biography, memoir, philosophical treatise, travel guide, all melded to one remarkable, rich, sweeping, engaging whole. Sheer bliss.

Mishra describes his own more or less inadvertent introduction to Buddha, coming to him in exactly the way that I can most sympathise with, through travel, through an interest in history, through curiosity fired by someone close. A Buddha removed from the high slopes of a half-mythological antiquity, and placed firmly in his time, his life, his surroundings. A Buddhism removed from the high slopes of meditative spiritualism and placed firmly alongside contemporary Western thinkers, placed firmly in the history of Western Philosophy, placed firmly in a relevance to our empty consumerist world.
And the ideal guide and companion to the journey I was on as I read it: visiting

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Riches without end.
(less)
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Dmitri
Jan 13, 2020Dmitri rated it really liked it  ·  review of another edition
Shelves: buddhism, philosophy, hinduism, india

At first I did not know what to make of this book. As a prologue to its main protagonist, the Buddha, Pankaj Mishra describes his own life after graduating from Nehru University in New Delhi. In a quest for a new home he finds himself near Simla, a former British colonial resort in the foothills of the Himalayas. His prose is exquisite as he recalls the sights, sounds and scents of the region. Renting a small cottage to read and write, he starts to reminisce about his earlier discovery of Buddhism. A friend took him to Lumbini in Nepal, birthplace of the Buddha, where he was amazed to learn there was a man behind the myth. His project became an attempt to retrace a cultural history of the Buddha.

Much of the life of the Buddha, and India's pre-Islamic past, was still undiscovered in the early 19th century. The Buddha was a historical person, not a deity. Although similar to Jesus and Muhammad, less was known about him. Inscriptions, sculptures and monuments lay buried or covered by jungle. British colonists, mirroring Enlightenment interests in ancient Egypt, helped to recover the lost history and literature of India. Buddhism had been disseminated to China from India in the 1st century AD, and repositories of translated texts awaited study at the end of the 19th century. The Sanchi stupa, the ancient university at Nalanda, and the Ashokan pillars were gradually unearthed.

Mishra continues with the development of Buddhism from earlier Vedic and Upanishad beliefs. As life on the northern plains became urbanized in the 6th century BC, ancient rituals and rigid social classes began to be questioned. Less bound by agrarian dependence on natural cycles, merchants superseded priests. Karma explained social inequality by attributing present suffering to past deeds. Rebirth insured a never ending cycle of future accountability. The Buddha challenged the concepts of caste, accumulation of merit and an enduring self. The adoption of Buddhism by Ambedkar and the Dalits in the mid-20th century reflected this rejection of the class system that oppressed them.

A theme of this book is that traditional cultures have been uprooted and secular philosophies took their place. Mishra compares the time period of the Buddha (6th century BC) to the Enlightenment (18th century AD). Without feudalism, monarchy and guild, clan or sect, individual people were left to determine their own existential meaning. In the 19th century western economic, scientific and nationalistic ideologies are examined as they tried to replace prior social cohesion. Nietzsche's pronouncement 'God is Dead' is invoked, as are the modern equivalents of questions the Buddha had previously addressed. Newton and Darwin aren't covered here, and I'm curious of their omission.

With many of Mishra's efforts, literary matters prevail. The philosophy of Pyrrho, founded during Alexander's invasion of India in 325 BC is discussed, and the questions Menander, Hellenic king of Bactria, posed to Buddhists in 150 BC. German writers such as Schegel and Goethe looked to ancient Sanskrit works for poetic inspiration. Hesse, Wagner and Borges play minor roles. Influences to the thinking of Hume, Schopenhauer and Nietzsche are meditated upon. Einstein saw Buddhism as a religion of the future, since it fit into his scientific views. Heisenberg's uncertainty principle and Schroedinger's cat are certainly suspect. Mishra's command of the western canon is impressive.

This book is a stimulating mix of memoir, history, and philosophy. Mishra moves freely from poetic accounts of his personal journey to a clear exposition of past ideas and events. The structure of sections at times is disconcerting, and his ruminations ramble far afield. 

If you have further appetite for reading about the Buddha's life, I recommend Christopher Beckwith's 'Greek Buddha'. It traverses the ancient terrain from a linguistic approach, while Mishra focuses on modern connections to the Buddha's world view. 

Born and educated in India, Mishra has no trace of Edward Said's rancor towards western literature. The book may be his best, although others have come close. (less)
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S.Ach
Jan 29, 2014S.Ach rated it really liked it  ·  review of another edition
Shelves: philosophy, india, travelogue, indian-author, religion-mythology-spirituality

I desperately wanted to like Pankaj Mishra.
I admire his well-read, well-travelled self. I liked many of his shorter articles. Some of his views resonate mine. But, the books that I had read of him previously (The Romantics, Temptations of the West, Butter Chicken in Ludhiana), were sort of disappointments. They only conveyed that Mishra was a good writer, and had all the promises of delivering a great book some day.
Then, I picked 'An End to Suffering' hailed as Mishra's masterpiece.

Thankfully, the condescending tone of 'Butter Chicken' was gone. I encountered a matured man in a journey of self-discovery through understanding of oriental and occidental philosophies.

"It seems odd now: that someone like myself, who knew so little of the world, and who longed, in one secret but tumultuous corner of his heart, for love, fame, travel, adventures in far-off lands, should also have been thinking of a figure who stood in such contrast to these desires: a man born two and a half millennia ago, who taught that everything in the world was impermanent and that happiness lay in seeing that the self, from which all longings emanated, was incoherent and a source of suffering and delusion."
....
....
....
I was settling into my new self- the self that had traveled and imagined that it had learnt much. I didn’t know then that I would use up many more such selves, that they would arise and disappear, making all experience hard to fix and difficult to learn from.


However, like his most other books, this book is melange of many themes, confusing the reader which shelf to put it in on completion - Travelogue, Philosophy, History, Religion. It can be compared to reading something on the wikipedia and you click on some unnecessary linked texts and getting completely diverted from the main topic. Mishra wanders from Alexander's conquest to student politics in Benaras , from Osama Bin Laden's terror attack to foreign tourists views on the ancient Indian culture, which unfortunately has little bearing to the title of the book.

My initial confusion and slight irritation with this haphazard jumping from topic to topic soon gave way to the realization that the author here probably didn't want to build a well maintained garden but rather nurture a playful wild blossoming creeper. So, if you are looking for a structured flow, then you are going to be disappointed. The author here invites to join his intellectual quest of self discovery through the perceptions of the world and ideas.

Definitely, Mishra is a very well-read person.

...from my earliest days as a reader I had sought, consciously or not, my guides and inspirations in its achievements in the novels of Flaubert, Turgenev, Tolstoy and Proust; the music of Brahms and Schubert; the self-reckonings of Emerson, Thoreau and Nietzsche, and the polemics of Kierkegaard and Marx.


Gladly, he could evaluate his obsession with the west -

It wasn't clear to most of us who revered the great thinkers of Europe that many of them had anticipated and outlined the type of politics, economics and philosophy that all conquering bourgeoisie needed to extend its power over the earth. Nor did we know much about the complex doubts these men had revealed about the character and motives of the free and ambitious individual even as they celebrate his emergence.


You can't measure every idea, every paradigm, every phenomena with the same yardstick, can you?

Perhaps the problem lay with my early perception of the Buddha as a thinker, somewhat in the mould of Descartes, Kant and Hegel, or like the academic philosophers of today, presenting their own and debating each other's ideas. I looked for a coherent and systematic metaphysics and epistemology in the words attributed to the Buddha, when his aim had been clearly therapeutic rather than to dismantle or build a philosophical system.


Buddha didn't try to create a new ritualistic religion or a philosophical sect. His intention was to find the truth (dukha), the origin of dukha (samudaya), the cessation of dukha (nirodha) and the way leading to the cessation of dukha (marga), or as Mishra puts Buddha's enlightenment -

...the world as a network of causal relationships, the emptiness of the self, the thirst for stability, the impermanence of phenomena, the cause of suffering, its cessation through awareness.


Though distracted by various and sometimes unnecessary interjections, the parts where Mishra describes different tenets of Buddha's teachings are the most beautiful portions of the book. Do not consider this book a treatise on Buddhism or a chronological account of Buddha and Buddhism's rise and fall in India. It is neither. It is both.
In the quest of understanding Buddha and the relevance of his enlightenment to the modern day world, Mishra points out -

To live in the present, with a high degree of self-awareness and compassion manifested in even the smallest acts and thoughts — this sounds like a private remedy for private distress. But the deepening and ethicising of everyday life was part of the Buddha’s bold and original response to the intellectual and spiritual crisis of his time — the crisis created by the break-up of smaller societies and the loss of older moralities. In much of what he had said and done he had addressed the suffering of human beings deprived of old consolations of faith and community and adrift in a very large world full of strange new temptations and dangers.


And finally, one of the conclusions that stands out for me in the entire book is -

We move in our quest for knowledge from concept to concept, but no concept exists on its own: it depends for its existence on other concepts. Analytic and rational thinking produces ideas and opinions, but these are only conventionally true, trapped as they are in the dualistic distinctions imposed by language. Reason throws up its own concepts and dualisms, and tangles us in an undergrowth of notions and views, whereas true insight lay in dismantling intellectual structures and in seeing through to their essential emptiness (shunyata).

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robin friedman
Dec 05, 2017robin friedman rated it it was amazing
A Young Writer's Spiritual Journey

In "An End to Suffering", (2004) Pankaj Mishra, has written a personal and eloquent account about the history and basic teachings of Buddhism and about his own life. Mishra, (b. 1969,) a young Indian author, has written a novel, "The Romantics" and a recent collection of essays, "Temptations of the West" (2006) following-up his book about his search to understand Buddhism.

For those new to Buddhism, Mishra offers an excellent, informed introduction. He describes well the Indian society into which the Buddha was born with its moves towards centralization and urbanization with the attendant religious change and skepticism. He discusses what Buddhists texts and legends have to say about the Buddha's life, and he presents a good overview of the Buddha's teachings, with close attention to specific suttas such as the Fire Sermon and the Parinibanna Sutta (which recounts the death of the Buddha.) Mishra also gives a brief and lucid information about how Buddhism was rediscovered in the West as a result of the efforts of a number of European travelers and British colonial officials during the 19th Century. Most importantly, Mishra explains well the appeal Buddhism, a religion without a God, has to him. This discussion will resonate with many contemporary readers who are fascinated with Buddhist teachings.

But what makes this book work is not merely the factual treatment of basic Buddhism which can be learned from many sources. Rather, Mishra relates his interest in Buddhism (not the religion of his birth) to his own life and ambition. The book comes alive as Mishra learns to understand Buddhism through his own experiences. In this book, we meet a young man born into a poor family in rural India with a driving urge to become a writer. Mishra takes the reader through his childhood and college days. We meet his family and companions and share in his travels. At the outset of the book, the reader joins Mishra as he moves to a small hut in a north Indian village called Mashobra where he studies, wanders, and reads in the process of becoming a writer. We meet his landlord, Mr. Sharma, and many of Mishra's friends in the course of the book. I got the feel, in reading this account, of the life of a struggling young author, who is committed to his chosen path in life, and who achieves a degree of success and fame and still finds the need to ask spiritual questions.

Mishra's book alternates chapters dealing with autobiographical matters with chapters dealing with the Buddha. This juxtaposition is convincing for showing his growing understanding and appreciation of Buddhism. The book also displays an impressive degree of learning and reading, as Mishra discusses and relates his interest in Buddha to Plato, Thoreau, Emerson, de Tocqueville, Schopenhauer, and, in particular, Nietzsche, among others.

I found some of the portions of this book that deal with world politics rather short, free-wheeling and superficial. Perhaps Mishra was overly-ambitious in his aims. But in discussing the teachings of Buddhism and in showing the author's reflection on these teachings, Mishra's book is moving and successful. It struck deep chords with me.
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Robin Friedman (less)
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Sunil
Nov 19, 2009Sunil rated it really liked it  ·  review of another edition
Shelves: history, philosophy, reviews, india

Flying over Turkey, that geographical handshake of the East and the West I couldn’t help smiling at the irony of reading this book at 38000 ft, eating packaged meals served by stressed out stewardesses. We all could have done with a bit of Buddhism. And for some imaginably profound reason I think that moment somehow represents this book.

For some time now I have perceived the lack of informal historical narratives in India; except for some vague oversimplification of history into a myth, India doesn’t have an equipment to look at her own past, her leaders or their thoughts. Much of what is known of Buddha in India is but the investigative works of 19th century colonial British while in India, and, given that there aren’t any real ongoing Indian explorations into Buddha and his life, I thought this book accomplishes quite a lot; it gives a real speculative narration of Buddha and how he would have lived his life in ancient India without deifying or criticising him, something one cant find in an average Indian work.

Mishra manages to cast a more thinking eye on the Buddhist history tracing the birth, growth, influence and finally the relevance of Buddha and his teachings to the contemporary world.

I particularly liked how Mishra regularly pegs his narrative on western thinkers esp. Nietzsche, both his own writings and views on Buddhism to expand on Buddhist ideas. I thought the chapters on the history and the being of Buddha reflected quite faithfully the Indian socio-religious- political life of the era. Further, the core Buddhist ideas of self as a dynamic process conditioning itself to values it is exposed to and thereby trapping itself within the laws of cause and consequence are very clearly written, in fact to an extent that I would recommend the book as a Buddhist primer to a philosophically orientated mind.

The prose is generally simple and easy , something I am sure Mishra has refined over years of literary reviewing. But the major area where he struggles is when he tries to go back and forth between historical narration and his personal experiences. The transformation in narration is not always smooth, and I guess the confusion in the effort really shows.

In essence the book is two books really. One where he intersperses chunks of texts about his personal life / travelogues - his intellectual isolation and distance from the typical Indian mainstream which I can relate to, but I am sure would confuse or perhaps even bore typical Indian and western readers alike while they are reading a book about Buddha. The other segment of the book actually deals with Buddha and his ideologies.

I must also say the later few chapters on relevance of Buddhist teachings was a bit of a let down, mainly because I thought he could have explored a bit more. Though he has given a good bird’s eye view of the American assimilation of Buddhism post war, his thoughts on general pertinence of Buddhism to a capitalistic postmodern life came across abrupt and somewhat incomplete.

Over all quite a decent book which could have easily been better.
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Missy J
Mar 26, 2016Missy J rated it really liked it  ·  review of another edition
Shelves: 2016-books, india-related, biography, asia-related, non-fiction, spirituality
description
Mashobra (northern India)

description
Bamiyan Buddha (Afghanistan)

I love Pankaj Mishra. This is the second book I read by him (in addition to the numerous, lengthy articles he writes for the Guardian and others) and once again he didn't disappoint. Mishra's writing is beautiful, he always manages to put everything in context while introducing new ideas and I often find myself sharing his point of view.

An End to Suffering (2004) isn't just a book about the Buddha. Mishra takes us back to the time when he first started his writing career and moved away from Delhi to the tiny Himalayan village called Mashobra, where he could concentrate on reading and writing. His research on the Buddha is without a doubt meticulous. Not only does he trace the life of Buddha, but he also writes how Buddhism came to be in India (Mishra's account on prehistoric India was eye-opening for me!), how Westerners gradually discovered the Buddha and Buddhism, how Buddhism changed and adapted outside of India (e.g. Zen in Japan, Vipassana in USA...). Mishra also presents what European philosophers thought about Buddhism and the relevance of Buddha's message in today's world.

I can see how some people would criticize Mishra for straying a bit too far away from the subject of Buddhism, however I find his writing and train of thought charming and logical. I actually enjoyed his personal stories and how he would tie the story of Buddha and his philosophy with other great thinkers and in the context of wider history. The chapter "Empires and Nations" reminded me heavily on the other Mishra book I read From the Ruins of Empire (2012). The last chapter focuses on his trip to Afghanistan and Pakistan and the unraveling of events during 9/11. He manages to bring in the Buddha and concludes with what he learned from 12 years of writing, reading, travelling and thinking about the Buddha. However, most of all I enjoyed how Mishra sheds light on how the West tends to "exoticize" the East and how the people in the East have a "romanticized" vision of the West. Mishra is right in the middle and reflects on what Buddha would have thought about today's world.

Pankaj Mishra has a huge fan in me :)

I learned quickly that although Buddhism often had the trappings of a formal religion - rituals and superstitions - in the countries where it existed, it was unlike other religions in that it was primarily a rigorous therapy and a cure for dukha, the Sanskrit term denoting pain, frustration and sorrow. The Buddha, which means 'the enlightened one', was not God, or His emissary on earth, but the individual who had managed to liberate himself from ordinary human suffering, and then, out of compassion, had shared his insights with others. He had placed no value on prayer or belief in a deity; he had not spoken of creation, original sin or the last judgement.
General Introduction on Buddhism

Gandhi knew as intuitively as Havel was to know later that the task before him was not so much of achieving regime change as of resisting 'the irrational momentum of anonymous, impersonal, and inhuman power - the power of ideologies, systems, apparat, bureaucracy, artificial languages and political slogans'. This was the fundamental task that Havel believes 'all of us, east and West' face, and 'from which all else should follow'. For this power, which took the form of consumption, advertising, repression, technology or cliche, was the 'blood brother of fanaticism and the wellspring of totalitarian thought' and pressed upon individuals everywhere in the political and economic systems of the modern world. (p. 342) This may be a passage where Mishra goes beyond Buddhism, but I loved learning about people like Havel, whom I wasn't aware of.

[... Afghanistan.] But I hadn't expected to be moved by the casual sight in one madrasa of six young meng sleeping on tattered sheets on the floor. I hadn't thought I would be saddened to think of the human waste they represented - the young men, whose ancestors had once built one of the greatest civilizations of the world, and who now lived in dysfunctional societies under governments beholden to, or in fear of, America, and who had little to look forward to, except possibly the short career of a suicide bomber. Last chapter when the author travels through Afghanistan and Pakistan.

I was probably true that greed, hatred and delusion, the source of all suffering, are also the source of life, and its pleasures, however temporary, and that to vanquish them may be to face a nothingness that is more terrifying than liberating. Nevertheless, the effort to control them seemed to me worth making. I could see how, whether successful or not, it could amount to a complete vocation in itself, as close as was possible to an ethical life in a world powered mostly by greed, hatred and delusion. Beautiful insight.

In a world increasingly defined by the conflict of individuals and societies aggressively seeking their separate interests, he [Buddha] revealed both individuals and societies as necessarily interdependent. He challenged the very basis of conventional human self-perceptions - a stable, essential identity - by demonstrating a plural, unstable human self - one that suffered but also had the potential to end its suffering. An acute psychologist, he taught a radical suspicion of desire as well as of its sublimations - the seductive concepts of ideology and history. He offered a moral and spiritual regimen that led to nothing less than a whole new way of looking at and experiencing the world. Once again, beautiful insight! (less)
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Murtaza 
Sep 18, 2019Murtaza rated it it was amazing
This is one of those books that defies categorization. Part memoir and part intellectual history, it is the story of Mishra's own coming-of-age as a writer mixed with a longer philosophical analysis of the role of Buddhist thought in the world. I'm inclined to read everything Mishra writes, but for some reason I'd skipped this one for a long time. As it turns out it's a real gem and one of his finest books. I found that it prefigures much of his later work, with the same themes of intellectual rootlessness, third world modernity, mimetic desire and the rage of developing young men all foreshadowed here.

I love intellectual history and was not expecting that here, but here it was. In addition to a moving biography of the Buddha and exploration of his teachings, the book examines the long echoes of his influence across the world and up to the present day. I was floored by the minor detail that knowledge of Ashoka had disappeared until some amateur British historians recovered it in the 19th century. It is interesting to chart Mishra's own evolution as a writer. He is much less fiery in his anti-Westernism at this point. I suspect it took him some time to get his bearings and become as fierce a critic of the West as he was of his own society earlier in life. His observations of London after a lifetime spent in remotest India are fascinating: like a dispatch from another world observing what we take as normal for the first time.

I knew a bit about Buddhism before and I appreciated learning a bit more from this book. I also enjoyed learning more about the world that shaped Mishra. As always, his writing is elegant and insightful. I highly recommend this book. (less)
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2021/02/07

Buddhism Summary points

 

4 Levels of Awakening:
- stream entry: 7 or less rebirths.
- once-returner: once more as a human.
- non-returner: once more in a heavenly realm.
- arahant: no more rebirth.
.
2 Factors of Stream-Entry:
- appropriate attention.
- friendship with admirable people.
.
7 Factors of Awakening:
- mindfulness.
- investigation/analysis of mental qualities.
- energy = determination = persistence.
- joy = rapture.
- tranquility = serenity.
- concentration = clear awareness.
- equanimity.
.
Mindfulness (Satipaṭṭhāna) as a Skillful Conditioning:
- mindful = memory = sati.
- alert = heedful = sensitive.
- ardent.
.
5 Aggregates:
- body = form.
- sensations = feelings .
- perceptions.
- fabrications = formations: bodily, verbal, mental.
- consciousness = mind.
.
5 Hindrances (to be starved by appropriate attention):
- sensory desires.
- ill will.
- sloth or torpor.
- restlessness.
- doubt.
.
12 Links in Dependent Co-Arising:
- ignorance.
- fabrications = formations.
- rebirth consciousness.
- name & form.
- six sense bases.
- contact.
- feeling.
- craving.
- clinging.
- becoming.
- birth.
- aging & death.
.
Experience at Any Moment:
- results of past karmas.
- present intention/attitude.
- immediate result of the present intention/attitude.
.
4 Nutriments:
- edible food.
- sense-impressions.
- volitions.
- consciousness.