Buddhism, differently

By Victor Langheld (alias Bodhangkur)




There are two reasons for developing an interest in Buddhism.


The 1st is that one wishes to become a Buddhist, that is to say, to join any one of a wide variety of Buddhist belief systems because by doing so one hopes to reduce and then eliminate distress (Pali: dukkha = distress). Joining a Buddhist Path (or a tennis or darts club) and then practicing its self-calming and self-changing exercises keeps one out of mischief and so reduces self-harm and the distress that results therefrom.


The 2nd is that one seeks to understand whether or not the basic propositions of the Buddhist belief system amount to a bean or a string of beans. That is to say, whether or not Buddhist beliefs gel with observable natural facts and are not merely socially and personally useful fictions (like the belief in Santa Claus).


To join up one takes refuge in the Buddha, the Dharma and the Sangha and buys wholly into one’s Buddhist teacher’s personal opinion, thereby becoming a Buddhist, more or less perfect.


If you just want to become a Buddhist quit this site now!



In the second case one takes refuge not in the Buddha but in Bodhi (meaning knowledge as such), as indeed the Shakyamuni did before he achieved complete understanding (i.e. samma-sambodhi*). Then one focusses on the discrete details of Buddhism’s first principles so far as they can be distilled from the mountain of hearsay opinion, and all Buddhist sutras are hearsay opinion (each sutra commencing with the phrase ‘Thus if have heard’), that has been generated over the 2500 years since the Buddha (to wit, Sidartha, the Shakyamuni) is said to have lived. If and when the Buddha lived is highly uncertain. Nor is it certain where he lived and preached.


That requires that one bypasses the current set of teachers (this is what the Buddha did) and actually reads (i.e. reverts to) the most ancient available texts (or sutras), thereafter making up one’s own mind and deciding ‘one’s own salvation’. Getting to the nub of the problem (i.e. of distress) and its elimination and deciding the personal usefulness of the solution was actually recommended by the Shakyamuni (= the Scythian recluse) himself in his very down to earth sermon to the Kalamas. By understanding and enacting Buddhism’s first principles wholly one becomes a Buddha, more or less perfect. Saving the world was not the goal of early Buddhism. Saving oneself (sic. by understanding the cause  and ending of distress) was.


If one wants to join up there are available a wide variety of options from which one can choose one that is suitable to one’s needs (for comfort).


To become a Buddha (i.e. a Knowledgeable One), that is to say, to unravel the mystery of life and then accommodate oneself to it with the intention of reducing one’s distress, is hard and unpleasant work. To do that one can either recover and so fully comprehend the ancient Buddha’s rather naïve understanding of the problem of life as dynamic system and its downside affects. Or one can observe nature, i.e. the dynamism of life, directly, as he never did (i.e. he framed his belief within some elements of Upanishad belief, such as the flaky notions of karma and atta) and then draw one’s own conclusion. In both cases the solution, or truth, is unpalatable, indeed, exceedingly sorrowful, at least for the emotionally immature or those attached to life.


*…. The content of his samma sambodhi was:


“All that is subject to arising is subject to cessation.”



The Buddha’s bluff


Buddhist 1st principles


The Buddhist hypothesis


The Buddhist foray into the notion of the biological automaton


Buddhism as laxative



©  2018 by Victor Langheld