Changing the human predicament.

Fully understand dukkha. 

The human condition is inherently complex. The very nature of our life is one of constant change and dissatisfaction. We are all subject to aging, sickness and death, to loss of loved ones and to parting with what we desire. Stress, anxiety, depression, addiction, among others, all ornament this life in various ways and at various times.

Understanding the human predicament is the first step on the path. The Buddha encourages us to look at the truth of dukkha. It is a truth, not a deception or a false proclamation. Look at the truth of your own human predicament.

The original aim of the Buddha was to deeply explore this human predicament, and then to move towards an alteration of our very being. We cannot escape the human condition, but we can dramatically alter the way in which we live in the world.

The Buddha taught that by letting go of the arising of attachment, aversion and ignorance, we could actualize the state of cessation. Actualizing that state cultivates qualities like selflessness, equanimity, loving presence, and impartial compassion. Living with these traits is fundamentally different than our everyday experience of worrying, self-focus and impulsiveness. Who we are and our posture in the world shapes all of our interactions and relationships. Our actions are quite different when they are informed by compassion and equanimity, than when we are being ruled by selfish intentions and impulsiveness.

This is the challenge. We cannot escape the human condition, but by looking closely at the human predicament we can change ourselves and the world around us. We can choose to let go of reactivity, and become more familiar with our genuine nature of being.

Dukkha is more than suffering.

Life is suffering. The truth of suffering.

You've heard these statements of the Buddha about the nature of this life. Over the past one hundred years, much of the Buddha's teachings have made their way into Western thought and culture. Knowing that all of the Buddha's teachings revolve around the four noble truths, we should be sure to come to a correct understanding about what he meant when he laid out his foundational teachings.

In his first sermon, the Buddha taught:

Now this, bhikkhus, is the noble truth of dukkha: birth is dukkha, aging is dukkha, illness is dukkha, death is dukkha; union with what is displeasing is dukkha; separation from what is pleasing is dukkha; not to get what one wants is dukkha; in brief, the five aggregates subject to clinging are dukkha.

 It is easy to see how the early translators of the dharma may have chosen suffering or pain as a substitute for the Sanskrit term dukkha. It makes sense, birth is painful, aging is suffering, not getting what you want is painful. Those translations offer insight into what the Buddha was trying to convey.

But words are limited in their meaning.

The Buddha first states that birth, aging, illness and death are all dukkha. Every stage of human life is dukkha. The human condition is subject to pain and suffering, discomfort and unease.

The Buddha then says that uniting with what is displeasing is dukkha. It is unsatisfying, frustrating, miserable.

Next we find that separation from what is pleasing is dukkha. It is grief, sadness, distress.

The Buddha goes on to say that not getting what one wants is dukkha. It is despair, disappointing, upsetting.

Finally, the Buddha states that the five aggregates, or all conditioned phenomena, are dukkha. There is a basic unsatisfactoriness that pervades all forms of the human condition, which is subject to change, impermanent and without any lasting substance. That which changes, is impermanent and without lasting substance is incapable of satisfying us.

Later in his first discourse, the Buddha taught that dukkha was to be fully understood. What are we to understand? Is it enough to understand that life is suffering?

We need to understand the human condition in its entirety. The central tenet of the Buddha's teachings is that we need to understand our own pain and suffering, but also the myriad ways in which we fall into states of loss and sadness, dissatisfaction and despair. We need to fully understand how all things change, how the very nature of this life and this world is that it is impermanent and without any lasting substance.

Dukkha includes understanding suffering, but it is much more than suffering. It is understanding the human condition, and all that it entails.

Finally, we should take a look at what is meant by 'understand'. Is it to be known, acknowledged or perceived?

It is not enough to know the words or even the meaning. To fully understand dukkha we have to be aware of dukkha, acknowledge it, feel it and sit with it. We need to see it and listen to it. We need to fight the urge to wallow in it, push it away or pretend it isn't there. Then we might understand the truth of dukkha.

Containing violence.

Every action takes place in a supporting environment.

Let's take a look at that support.  It depends on the place, the people present, the contributing factors and conditions.  Nothing is isolated.

So are we containers for violence?

Terrible things happen every day, things that are not our fault and things that we didn't do.  They are happening and we are not involved and not responsible, so we are innocent.  But are we innocent?  Are our hands clean?  Or is our innocence a contributing factor?  By doing nothing, are we acting as a container for which this aggression gets perpetuated?

The individual and the collective.  Not as separate as they seem.

#DoNoHarm