Applied Buddhism

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From theory to practice, the paperwork deals with Feeling or vedana, the 2nd aggregate in line with other 4 aggregates which constitutes a human being. Interrelated to Dependent Co-arising, yogis can comprehend the 'Paths', one leading to endless samsara, another leading to the cessation of all sufferings. By discerning 'Feeling' from 'Clinging-feeling', yogis can contemplate the impermanence of contact through six sense doors, which conditions feeling, perception and volitional thoughts.

This article will compare the diagnostic approaches of Western biomedicine and Tibetan medicine. The biomedical disease irritable bowel syndrome will be used as a case study. It will be contrasted with the multiple nosological categories that could be used in TIbetan medicine to achieve a differential diagnosis for patients with symptoms that are typical of this biomedical disease.

As a result of the grassroots alternative medicine movement, for four decades Americans have increasingly used a wide diversity of natural medical approaches. Among these are ancient systems of traditional natural medicine such as Tibetan medicine. As the use of such medical alternatives expand it is important to consider how they can be best utilized within our society.

The integration of such systems into the existing medical industrial complex is an approach sponsored by powerful voices within the government, academia and the medical industry. Alternatively, many laypeople and health professionals advocate for medical pluralism in order to provide a means for promoting the greatest possible healthcare diversity and freedom. In analyzing the debate between integration and pluralism it is vital to consider how they will each effect the actual practice of traditional natural medical systems as well as the indigenous cultures from which such disciplines originate. This article will draw upon the history of Tibetan medicine to inform the debate between integration and pluralism. Finally, it will pose some critical questions regarding medical reform.

Theist religions argue for the pre-existence of self/Atman/ruh based on mentalistic idealism and/or interactive substance dualism frameworks; whereas Buddhism denies this; instead, this atheist religion (i) proposes Karmic theory (impression of karmas/

after the transmission of Buddhism to China from India, which is based on Dependent Arising, in the spiritual thought aspect, it encountered with the interpretation of "essence and function" in Sinicized style. Master Dao'an, and Master Sengzhao

The science of psychology is believed to consist of objective and meaningful knowledge about a realm of our own direct experiencing with which we are all intimate and familiar, yet about which we also feel we have very little understanding, and no real insight, and so feel inclined to submit to psychology as if it were revelatory and definitive. Society’s default attitude to psychology is one of deferential, if occasionally grudging, respect. The quasi-medical arm of psychology – psychotherapy - is accorded a similar authority even when it appears to employ questionable methods and dubious reasoning. Yet our submissive, compliant attitude to these disciplines is deeply counterproductive to any serious quest for authentic metaphysical knowledge and self-fulfilment, because it effectively neutralises sceptical enquiry and intellectual self-reliance, both of which are essential precursors to, and indispensable features of, any meaningful commitment to metaphysical gnosis. And if one is to achieve clarity of thought and observational accuracy, it is especially important to approach one’s psychological capacities directly – without intermediary - in an independent and self-reliant spirit, free of the misguided and inappropriate interventions of psychology and psychotherapy, however well intended they might be. One should never allow one’s judgement to be distorted by specious theories formulated by people who can never know more about you than you can know about yourself.

Humanity is on the threshold of recognizing the fundamental error in its view of life and death. Both death as well as active life is necessary to the vital formation of a larger, more essential whole. In this paper, I apply the sociology of knowledge and change as it pertains to death and focus on ways in which we can step outside its traditional frameworks and limitations. I also discuss topics related to death such as birth, aging, sickness, and war, and examine cultural differences in attitudes toward death. I offer varying perspectives including the Buddhist view and from these draw implications and conclusions. I apply the lenses of contemporary social scientists such as Edgar Morin, Kenneth Gergen, Edward Stewart, Milton Bennett, Mary Catherine Bateson, E. Doyle McCarthy, Philip Slater, and Piotr Sztompka. To these I add other relevant passages from the writings and speeches of key thinkers on the topic of death, in particular, Buddhist philosopher, peacebuilder, and educator, Daisaku Ikeda. To construct a more humanistic and sustainable view of life, it is first of all crucial to establish a culture which perceives death in its larger living context as but one cycle in the expansive eternity of life.

Approach the basis of Impermanence of Feelings (by a practical exercise) then adapting the Brahmajala sutta: The Supreme Net What the Teaching Is Not (Walshe, 1996) and the Mahanidana Sutta: The Great Discourse on Origination, (Walshe, 1996) to have a basic overview of 'Feeling' in teachings of the Buddha.

Probably most of us have been there to some degree, at least once. We probably have felt sadness, despair, sorrow or grief for different reasons, at least once. We are aware of the existence of these emotions. It is normal for humans to feel them. Sometimes we succeed in overcoming them. The Buddha´s motivation was to look for freedom from them, to end unsatisfactoriness and suffering (dukkha). And yet we keep going, looking for more pleasure and happiness until the conditions aren´t what we expected and we feel those negative emotions again and again, over our whole lifetime. It is part of life, some would say. But I understand that the Buddha taught that they are part of an unenlightened life, a life of clinging. They originate in an ignorance that doesn't let us see things as they really are, and from the clinging to pleasure and aversion to pain that we naturally develop. It is in the nature of 'being human' to do so. The Buddha taught a way to overcome this, and I think that everything he taught was to be free from these negative emotions that permeate and that sometimes overcome us, sometimes more often than we wish. We try our best to practice the Middle Way taught by Him. Sometimes we succeed, but sometimes we don't. Sometimes these negative emotions grow and grow until they become so strong that we are not able to disconnect from them anymore. Although we have our Dharma medicine to cope with it, we still sometimes fail. Or so we think. Can you imagine how it is for people who don't even have the Dharma to support them? The Buddha advised that we become an island to ourselves, to be our own refuge, with the Dharma as our only refuge. It is our responsibility to train diligently to end unsatisfactoriness. I have faith that this is possible. But sometimes we can't see the light. Sometimes these emotions of anxiety and despair take control; we become them, we make them our own. We are born in a realm of anger, sadness, and despair and create a hell for ourselves. Often there are many factors that influence this reality. The main one is our mind and its reactions to what surround us and what is within us. Many times that is a burden too heavy to carry around, and we fall. Hard.

The Millennium Development Goals offer both a call to arms for a better world as well as a challenge for Buddhist Studies.  These goals require institutions of higher learning to devote themselves to encouraging inquiry with sensitivity to world issues, and cultivation to improve the society in which the students belong.  The Nan Tien Institute (NTI) is Australia's first accredited university-level institution grounded in applied Buddhist wisdom.  This paper explores the extent to which the Applied Buddhist Studies program in NTI engages and inspires students to think about the society-at-large, especially in the context of the opening paragraph of the Millennium Declaration to build a "more peaceful, prosperous and just world."