By David Michie
What does it take to be at liberty? We've all requested ourselves this query at some point soon, yet few people have discovered the trail to lasting success. David Michie suggestion he had accomplished his life's goals—the high-level task, the pricy urban residence, the luxurious automobile, the good vacations—but a small voice used to be telling him he wasn't rather chuffed. an opportunity comment from a naturopath despatched him to his neighborhood Buddhist heart. There he all started crucial trip of his existence.
In this easy yet fantastically written booklet, David Michie opens the door to the middle teachings of Tibetan Buddhism. With wry, self-deprecating humor, he exhibits us how he started to comprise Buddhist practices into his lifestyle. He explains how he got here to appreciate the adaptation among the transitority pleasures of standard existence and the profound experience of future health and heartfelt serenity that comes from connecting with our internal nature.
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Extra resources for Buddhism For Busy People: Finding Happiness In An Uncertain World
No existence is permanent or conclusive. ’ To regard all things in the universe as dynamic becoming is a characteristic doctrine of Buddhism. Of the Twelve Stages of Causation, Blindness, Desire and Cleaving are called Delusions, while Will to Live and Forma tion of Being are called Effect-causing Actions. The rest oi the cycle—the five effects in the Present and the two in the Future—are called Suffering or the effects which result in Suffering. Delusion is the illness of the mind while Effect-causing Action is its physical manifestation, and the result is Suffering.
Against all these views Buddhism stands aloof by itself. Buddhism is atheistic—there is no doubt about it. When questioned about the First Cause or Principle, the Buddha always remained reticent. As to the life-principle, he denied the existence of an ego or soul or any kind of thing which one may call the real self, as we have discussed before. To see the true nature or the true state of all things is not to find one in many or one before many, nor is it to distinguish unity from diversity or the static from the dynamic.
Past, Present and Future are relative terms. tor— ■£™wffpa 7^ lv a \Vi\ \ Vo tr dr & T ( Five Effect* *■«* CQ V (Three to five ]years after birth, faculty sOf perception r ,. r 7 ^ \assu m ed \ v 2> ^v; ------------------- r It is clear that the Causation Theory of Buddhism i^ not like the theory of causality of classical physical science which is a fixed theory. In Buddhism every stage is a cause when viewed from its effect; when viewed from the antecedent cause, it is an effect. It may be also said that there is a cause in the effect, and an effect in the cause.