Buddhism

I shall call it cosmic religious feeling. It is very difficult to elucidate this feeling to anyone who is entirely without it, especially as there is no anthropomorphic conception of God corresponding to it. The individual feels the futility of human desires and aims and the sublimity and marvelous order which reveal themselves both in nature and in the world of thought. Individual existence impresses him as a sort of prison and he wants to experience the universe as a single significant whole. The beginnings of cosmic religious feeling already appear at an early stage of development, e.g., in many of the Psalms of David and in some of the Prophets. Buddhism, as we have learned especially from the wonderful writings of Schopenhauer, contains a much stronger element of this. The religious geniuses of all ages have been distinguished by this kind of religious feeling, which knows no dogma and no God conceived in man's image; so that there can be no church whose central teachings are based on it.

Joy and happiness are born of concentration. When you are having a cup of tea, the value of that experience depends on your concentration. You have to drink the tea with 100 percent of your being. The true pleasure is experienced in the concentration. When you walk and you are 100 percent concentrated, the joy you get from the steps you are taking is much greater than the joy you would get without concentration. You have to invest 100 percent of your body and mind in the act of walking.

Concentration is the practice of happiness. There is no happiness without concentration.

We are in the habit of identifying ourselves with our bodies. The idea that we are this body is deeply entrenched in us. But we are not just this body; we are much more than that. The idea that "This body is me and I am this body" is an idea we must get rid of. If we do not, we will suffer a great deal. We are life, and life is far vaster than this body, this concept, this mind.

A human being is a part of the whole, called by us "Universe", a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest — a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty. Nobody is able to achieve this completely, but the striving for such achievement is in itself a part of the liberation and a foundation for inner security.

Suffering is a big word in Buddhist thought. It is a key term and it should be thoroughly understood. The Pali word is 'dukkha', and it does not just mean the agony of the body. It means the deep, subtle sense of unsatisfactoriness which is a part of every mental treadmill.

Don't try to use what you learn from Buddhism to be a better Buddhist; use it to be a better whatever-you-already-are.