Here is a collection of three articles that I wrote as assignments for the Coursera Courses Buddhism & Modern Psychology and Demystifying Mindfulness. Buddha's diagnosis of Dhukka (suffering or sorrow)in Human Existence and his prescription to overcome them are discussed here. Some views of Modern Psychology are also presented in this connection.
Comments on Buddha's diagnosis on Human suffering.
Buddha's diagnosis of suffering and dissatisfaction in human existence is due to desire for/craving for and trying to cling on to temporary things like existence, pleasures of life, loved ones, desired objects and objectives. Humans never seem to fully understand the impermanence of things and suffer due to craving from the same. This stated in week-1 lectures on First Two Noble Truths.
I agree with the diagnosis We desire for / crave for things that give us pleasure or instant gratification like alcohol and suffer the consequences of hangover. We desire continual existence and rebirth (although rebirth is not included in the course material, it is included in the original Buddha sermon) which is full of suffering of birth, death old age and sickness and afflictions like hunger, thirst, war and pestilence. Sometimes clinging to existence might mean slavery, wrongful livelihood / deeds that will lead to suffering and still we crave it. We cling on to our loved one like children and but suffer when they move on. We crave for meaningful life and We suffer if we cannot discover it immediately. We desire for material objects and suffer if do not get them / or suffer the consequences of wrong deeds to obtain them.
Buddha Seems to have missed the other aspect of suffering resulting from avoidance of things or aversion to things that might be beneficial our existence. For example, initially we might have an aversion to studying (as against playing) that will lead to knowledge, exercising or consuming healthy foods that might to lead better health. We might even have aversion to (or get bored by) religious practices or meditative practices (as we would rather crave and pursue hedonistic pleasures) that might have led us to be detached to maximizing our existence alone. But it could be argued that craving for temporary things includes its opposite that is aversion to seeking more permanent things / objectives. Buddha might have wanted to cover these aspects in the prescription part to end suffering in human existence.
This diagnosis is similar to versions in many religions where it is stated that the real human suffering is due to separation from the beloved god (or source of existence). Also this separation is the source dissatisfaction in life. How can anything life e more satisfying than being with god in the most perfect settings and where is no need or desires as such? This craving for some unfulfilled desire what makes to be reborn (which is not discussed in this course) or crave for same things repeatedly even when we know that this desire results in suffering ultimately.
In week-1 the view of the modern psychology that is desire fulfillment that lasts only briefly is essential for the propagation of One's genes as the temporary nature of desire fulfillment is the mechanism by which we seek the fulfillment of desire over and over again and that leads to propagation of our genes to next generation. This may be considered as reward mechanism that ensures that we undertake this propagation.
Another aspect of suffering in human existence is living life in a way that it does not follow Dhamma or natural order of things. This is not stated in Buddha's diagnosis but later on covered in the prescription to overcome the suffering. This has to do with taking up actions without being attached the outcomes or fruits (Karma Yoga), or pursuit of right knowledge (Gnana Yoga) or the devotion to god or trusting existence totally (Bhakthi Yoga). Doing actions or living life without following these above paths will also lead to suffering. However, it can be argued these aspects are indirectly covered as it is not possible to follow these paths if one is craving and clinging and is attached to one's existence alone.
Another question that Buddha has not covered (at least as per course material) is why we are born in the first place? if life is full of suffering, why then we choose to be born in the first place. If it is not our choice and is some else's how then can we choose to get over that has control over birth and destiny?
To summarize, I mostly agree with Buddha's diagnosis for suffering and dissatisfaction in human existence is due to craving ad clinging to temporary things in life, pleasure of life, loved ones, desired objects and to existence itself. Thus, also consistent with views of other religions is that main cause of suffering in Human existence is due to separation from beloved god. Buddha failed to emphasize directly to our aversion to and avoidance of good habits and rightful / yogic living that would result in existence without suffering. Buddha also does not cover in his diagnosis why we are born in the first place given that there is suffering in the human existence.
Evolutionary Psychology and Buddha’s Ideas of Human condition
Buddha's diagnosis of suffering and dissatisfaction in human existence is due to desire for/craving for and tendency to cling on to temporary things like existence, pleasures of life, loved ones, desired objects and objectives (or in short things that might be pleasant or give us pleasure). Humans never seem to fully understand the impermanence of things and suffer due to craving from the same. This is stated in week-1 lectures on First Two Noble Truths. This desire for things can be termed as attraction towards things that create pleasant emotions. The pleasure lasts only for short while and we again desire the pleasantness and crave for and cling on to things that provide us this. This repeated process can enhance mild attraction to full blown greed.
Included in this attraction is aversion to things that cause unpleasantness initially such as Studying to improve knowledge or exercising and consuming healthy foods (not necessarily pleasant in taste) that might lead to better health. We might even have aversion to (or get bored by) religious practices or meditative practices (as we would rather crave and pursue hedonistic pleasures) that might have led us to be detached to maximizing our existence alone. This aversion repeated to avoid unpleasantness might lead us to Hatred. Ignorance of (or failure to see clearly) the impermanence of both pleasantness and unpleasantness in comparison with the resultant suffering / dissatisfaction or Joy / satisfaction is what takes us to both greed and hatred. This is the Buddha’s diagnosis of human condition in which suffering and dissatisfaction permeates. Most humans are captivated in this triad of Greed, Hatred and ignorance that leads to suffering and dissatisfaction.
Modern science in the form of evolutionary psychology explains how natural selection (individuals best adapted to their environments are more likely to survive and reproduce) works. Natural selection “designs” the human brain system with one and only goal, that is to get human genes to the next generation. How does natural selection accomplish this? By eating the humans are kept alive and sexual activity ensures that the genes are transmitted to next generation. Also, elevating the social status ensures that they are fed and more opportunities are available for sex. Social status is correlated in humans and primates in transferring genes to the next generation.
Pleasure is important for humans and animals to reach the goals of survival (eating) and procreation (sex). And the pleasure should not last forever, as if it does, the humans will stop eating or having sex and reducing the chances of survival and procreation. So, by design the pleasure needs to be fleeting on impermanent. And the unpleasant sensation of hunger for food and sexual gratification needs to arise again for the humans to eat and try to procreate again. This increases the probability of transmission of genes to the next generation. Also, the humans need to focus more on the obtaining pleasure than on the subsequent evaporation of pleasure otherwise they will not chase pleasure or live anticipating it. Included in this mechanism is sorrow or unhappiness in activities that demote survival or procreation. According to modern science these are reasons why we seek pleasure that evaporates quickly, are prevented from seeing clearly the real nature of pleasure and are made to crave for it.
The above evolutionary psychology is consistent with the Buddha statement that pleasure (or pleasantness) tends be impermanent and leaves us unsatisfied. Pleasure seems to be designed by natural selection to evaporate so that we will chase after it and be involved in activities that will ensure the survival and procreation of the species. Buddha Says the we do not clearly see the nature of pleasure and fleeting nature of the same and it is designed that way by natural selection, so that we act per its objective of survival and procreation.
To summarize, Buddha said that the pleasure is not permanent and lead us to dissatisfaction and modern science views that natural selection designed it that way so that we are motivated to do the work of survival and procreation. Buddha says we do not see things clearly in that we focus on the pleasure and not the impermanence of it and natural selection has designed it so that we keep anticipating pleasure and chasing it forgetting the fleeting nature of pleasure. Natural selection is not interested in making us permanently happy or satisfied as this may not be in the interest of survival or procreation. Natural selection only wants to use pleasure (or pain) and impermanence of it and our inability to see it clearly to ensure the survival and procreation of the species. This is similar our viewing a rope as snake (or the fear of unknown) as viewing that way enhances the chances of survival of the species.
The Buddha’s prescription for how to get over this human predicament (not discussed here) is considered as a revolution against the process of natural selection and the slavery it imposes on the human species.
Buddhism and Mindfulness
The specific tradition that grabs my attention is the Buddhist tradition. As per Buddha the Dukkha, that is the suffering and dissatisfaction that permeates in human existence is due to our craving for things that give us pleasure (including aversion to things that give us pain or unpleasantness) and the attempt to cling on to these pleasures which are temporary in nature. Once the temporary pleasure ceases, we once more crave for it and try to cling on. This cycle leads to suffering and dissatisfaction. Aversion to things that might be beneficial like exercise, learning, meditation, etc that are not necessarily pleasant (or boring) is also part of it. There are three elements in it attraction to (or greed) to things that are pleasant and aversion to (or hatred) towards unpleasant things and ignorance of the fact both are impermanent in Nature.
The way out of this cycle is to realize the Dhamma (the unseen true nature of things and the way the universe is structured and the way we should live in accordance with this realization). The eightfold path recommended by Buddha is the Dhamma way to realize the state of Nibana or liberation from the triads of Hatred, Greed and ignorance.
The Eightfold Path Consists of
1. Complete or Perfect Vision, - right view or understanding. Vision of the nature of reality.
2. Perfected Emotion or Aspiration - right thought or attitude. Liberating emotional intelligence in your life and acting from love and compassion. An informed heart and feeling mind that are free to practice letting go.
3. Perfected or whole Speech - right speech. Clear, truthful, uplifting and non-harmful communication.
4. Integral Action. called right action. An ethical foundation for life based on the principle of non-exploitation of oneself and others.
5. Proper Livelihood. - right livelihood. This is a livelihood based on correct action the ethical principle of non-exploitation. The basis of an Ideal society.
6. Complete or Full Effort, Energy or Vitality. right effort or diligence. Consciously directing our life energy to the transformative path of creative and healing action that fosters wholeness. Conscious evolution.
7. Complete or Thorough Awareness. Also, called "right mindfulness". Developing awareness, "if you hold yourself dear watch yourself well". Levels of Awareness and mindfulness - of things, oneself, feelings, thought, people and Reality.
8. Full, Integral or Holistic Samadhi. Samadhi literally means to be fixed, absorbed in or established at one point, thus the first level of meaning is concentration when the mind is fixed on a single object. The second level of meaning goes further and represents the establishment, not just of the mind, but also of the whole being in various levels or modes of consciousness and awareness.
Mindfulness Practice is the seventh of the eightfold path. Practicing mindfulness, I noticed has improved our performance of the first 6 paths. While Practicing mindfulness, I will also pay attention to the other 6 aspects of the path. By this practice I hope that my quality of life in terms of happiness, awareness, health, understanding, communication and relationships will improve.
