A Short Introduction to Buddhism
The Origin of Buddhism
Buddhism goes back to Siddhartha Gautama who was born some 2500 years ago in Lumbini, which now lies in Nepal. He belonged to the royal clan of the Shakyas and grew up in a wealthy environment.
Siddhartha Gautama's received an education according to his standing and developed an outstanding personality. Already at his birth some priests prophesied that he would accomplish things of great significance, either in worldly or spiritual matters. For this reason his father placed great effort into Gautama's education, wishing for him a worldly career, screened off from all influences that could awaken his spiritual interest.
Nonetheless, Siddhartha Gautama was repeatedly confronted with the suffering of sickness, of old age and death. He realized that neither his broad worldly knowledge and skills, nor his wealth and influence could eventually be of any help with the suffering that all human beings are subject to. His encounter with a Yogi who was sitting in deep meditation, brought him to the decision to leave the worldly life behind. He chose the inner way in order to conquer once and for all all suffering and to bring his innate qualities to maturation.
Siddhartha Gautama left his family and practiced in the beginning severest asceticism. Soon he realized that this extreme form would not - just like his earlier wealth and affluence - bring him any closer to his goal. He therefore decided on the Middle Path, and thanks to his intensive meditation he could bring his inner potential to maturation. Siddhartha Gautama realized Buddhahood, the condition of an "Awakened One". He transcended all feelings and attitudes that could cause suffering, brought all ignorance to an end and all his latent qualities to maturation.
The full realization of buddhahood which Siddhartha Gautama reached, is independent of belonging to any particular race or culture. He was a human being, lived the life of a human being and was subject to the same laws of life like all of us. However, with his example he demonstrated that every person, independent of gender, his or her age or social background, posses the potential of full realization which can be reached through proper training of the mind.
Approximately two months after reaching his enlightenment Shakyamuni Buddha began to teach for more than 40 years until the end of his life. His activity occurred during the peak of Indian religious and philosophical culture. His long teaching activity within a highly developed society is the explanation for the richness of his statements to practical life-related questions on the one hand and on the other to scientific and philosophical ones.
Whatever Buddha taught, he taught from personal experience and passed on his knowledge in a fresh and life-related manner. He repeatedly advised his disciples to examine his teachings and not to trust them blindly. He did not teach in order to gain disciples who were dependent on him, but to make all people realize their own boundless possibilities and inner freedom.
Aim and Path of Buddhism
The aim of Buddhism is the realization of buddhahood. This means to be free of all suffering and problems as well as to unfold and mature all the qualities and abilities latent in our mind.
In order to achieve this goal we first have to carefully examine our present life-situation. It was for that purpose that Buddha taught right from the start about 'The Truth of Suffering" and "The Truth of the Cause of Suffering'. In a sort of analysis of the condition of our world he showed how our lives are permeated with problems and that the cause of all the suffering lies in the fact that we do not understand reality as it really is. The Buddha made it clear that a wrong understanding of our own person and the world around us lead to inward disturbances which are constantly the cause for actions that are harmful. Those negative actions and impressions leave imprints on our mind that are further cause for new problems and suffering.
This law as part of every action is called 'Karma- in Sanskrit. Karma means simply 'cause and effect'. The effect is always in accordance with the action. From this follows that positive actions will lead to joy and happiness, negative actions on the other hand to pain and suffering. Therefore, karma does not mean that we are subject to a predestined fate, rather, we ourselves are responsible for the quality of our life. We determine the quality of our life, because with our attitude and actions we influence our karma, create new karma and this way continuously shape the quality of our life. In the context of false ideas which the individual person has of him- or herself and the world around us, we create a very personal relationship to everything. Whatever happens to us we can experience only in the light of our subjective experience - and thus are trapped in our own personal world. This process continues from life to life and is called the "conditioned circularity of existence".
Recognizing the connectedness in our present situation goes hand in hand with the understanding that we ourselves have also the potential to reach Buddhahood. With the "Truth of Ending Suffering' and the "Truth of the Path' which are the third and fourth of the Four Noble Truths, Buddha pointed at the ultimate goal which is enlightenment. He showed that each person is able to overcome his or her ignorance in regard to his or her own person and the world around us, as well as overcoming our own flaws and reaching Buddhahood. To realize this Buddha recommended to walk the path which he himself had walked.
In principle this path consists of getting a grip on our mind, of 'taming the mind'. With the aid of meditation and conscious positive attitude we deepen our love and compassion for all living beings and in addition the insight in the nature of all things. This leads to the gradual reduction of our egocentricity, to seeing the true reality and lastly reaching buddhahood.
Meditation and the practice of mindfulness are a mind-training which helps us in developing a healthy, clear and joyful mind and recognizing its unlimited nature. This enables us to see ourselves, other people and the world we live in, according to the way 'it really is". We begin to disentangle from our own fixated ideas, interpretations, wishes and fears, which make a clear and direct perception impossible.
Positive actions and attitudes which are motivated by our intention not to be harmful to ourselves and others, aid us in our mental maturation. They make for a harmonious life and give us a foundation for inner strength which is very important for the praxis of meditation. There are different Buddhist traditions with different methods of meditation but they all have two aspects in common: meditation of a calm mind and of clear insight.
The Buddha analyzed our world with its governing law and in accordance with it created a Way that made it possible for everyone to work with his or her mind. Through our maturing insight and positive attitude can we then overcome suffering and become increasingly able to help others. It is a Way of absolute acceptance of responsibility for our own actions. Even Buddha himself could do no more than give advice and pointers for this Way. It depends on each individual whether he or she will pay heed or not. The basic structure of Buddhism are 'The Four Noble Truths" which Buddha expounded with numerous instructions on the manifold themes and questions regarding our life. The different Buddhist traditions vary in emphasizing certain elements of his teachings.
This broad palette of presenting his teachings, praxis and meditation answers to the many different needs and inclinations of the individual. just like we need different medication to heal different kinds of illnesses, so do we need different kinds of mental training in order to get a hold an the various inner disturbances. No matter which Buddhist tradition we deal with, all have the same aim: to arouse and nourish our innate abilities, to develop love and compassion, to reach peace of mind and gain insight - and, last,but not least, the realization of Buddhahood - the full unfolding of the innate potential of each and every person.
