Alcohol Treatment Centres Answers
Open Question: ECONOMICS PAPER QUESTIONSS?
Alcohol and Government Policy
In the UK, the National Health Service often has to deal with the consequences of drinking alcohol. It is said that there is less trouble in other countries which have more relaxed licensing laws. In the UK, accidents caused by drinking alcohol result in 150 000 hospital admissions every year. Time taken dealing with these admissions prevents other treatment. There are about 22 000 deaths linked to alcohol-related illnesses every year.
There are also other consequences. Very many working days are lost each year because of alcohol abuse which, it is estimated, cost the employers £6.4 million in lost production. There is also the cost of policing the city centres particularly at night and at weekends when excessive drinking causes riotous behaviour. It is argued that while police are controlling this behaviour it leaves property more vulnerable to burglary. Property owners, as a result, may have to pay extra insurance premiums and protect their property by paying for burglar alarms to be fitted. Then there are legal costs. If people are prosecuted for drink-related offences it involves court costs, lawyers’
costs and costs for the witnesses to attend court. There are also the costs of establishing centres that treat people who drink excessively and the costs of social workers who care for those who are victims of drink-related incidents.
One of the difficulties of trying to calculate the cost of alcohol use is how to estimate figures such as those above. How do we measure the cost of police time? How do we measure the costs of an emotional upset when someone is injured by a drink-related driving accident? How do we measure the effect of violence in the home caused by excessive drinking? Yet there are benefits from alcohol. People gain pleasure from drinking: it is a social activity. Some alcohol is said to give health benefits. The government places a tax on alcohol and gains a large amount of revenue as a result. Many people are employed in the manufacture and distribution of drinks. Others are employed in clubs and bars that serve alcohol.
(a)
(i) Define opportunity cost.
(ii) Identify and explain one example of opportunity cost from the above extract.
(b) You are asked to investigate the economic arguments for and against a ban on the sale and consumption of alcohol. Discuss how helpful you would find the above extract and what further information you would seek.
(c) The government decides not to introduce a ban on alcohol. Instead it considers either raising the existing indirect tax on alcohol or banning the advertising of alcohol. Discuss which of these two approaches you would favour.
moreResolved Question: Give him another chance with me question?
Hey There
My ex bf i almost dated for about four months and half ended up cheating on me while being really really intoxicated by kissing this one gurl of the two gurls he ended up meeting at the bar one nite. He ended up bringing them back to my apartment, he left the gurl he cheated on in my apartment to use the washroom without even asking when drunk. The next morning after i had kicked him out from my place because he ended up coming to my place really drunk and i just had a strong gut feeling something happened with that one gurl he let in. He ended up coming back around seven o'clock in the morning still kinda half cut asking if i was really mad at him. I of course, let him in. We ended up going to bed. I had really strong feeling something really happened between him and that gurl. Sooo i started looking over his body for any hickeys, bite marks. And guess what? I seen a small hickey on his freaking neck. I slapped him across the head, asking him what the hell that was from? He told he didn't remember what thatw as from, but he said he ended up kissing her on the lips when she did at the bar before he came back to my place with the gurl ( he cheated with). I kicked him out, after beating him out a lil. Not proud, but i did. I was really hurt, angry, and my anxiety went up because he said he wouldn't ever cheat on me. Anyways i forgave him because within the first week of dating him i got drunk and ended up frenching kissing my baby's father three times in one nite. He told me he wouldn't drink anymore. Sooo for the next three weeks he doesn't end up drinking. Then he ends up getting buzzed up with a friend's who going outta town. His excuse for drinking is because his friend was going outta town and his friend wanted to drink with him before he left. What kinda bothers me is after they drank, he went to the bar to have a couple of beers. That nite i ended up breaking up with him. I am still not with him. But i am a commited break-up. Which means we agreeing not to date, flirt with anybody. We are taking the time to work on ourselfs before we are a offical couple again. My aunt says he's using me because i still talk to him, hang out almost everyday, we don't have sex. But we still do cuddle. Is is wrong/ inapporiate i am still doing this with him? I care about him lots and i realize he has a drinking problem and i feel i wanna wait for him to get the help he needs. He is getting a alcohol assestment to see what kinda problem he has with drinking and is agreement to go to the treatment for it. The other day he called the place for it, but didn't leave a msg because he doesn't have a phone line in his place. He used some centre's phone i go too almost everyday. I am deciding not to be his girlfriend untill he is sober for atleast a year. What are your views on this people?
moreResolved Question: Is there any rehabilitation centres focused on the treatment of depression?
Is there any rehabilitation centres focused on the treatment of depression? If so, where? Are there any in Canada?
What do they entail?
Does anyone have any recommendations for the treatment of depression? How do people recover, and become happy?
My friend has had a really difficult life, her father died when she was young (a very tragic accident) and her mother abandoned her and her siblings a few years afterwards. She has also been fighting with alcohol dependency and drug addictions. She's been losing a lot of weight recently as well.
She hasn't spoken to anyone, at least not me, about her depression. She has cuts on her wrists though. They're not recent, they are scars from a previous depression of which I am quite sure she never received treatment for as well. I haven't asked her the details of that, and she doesn't bring them up either. I heard someone ask once, but she lies and gets extremely defensive.
She tries to act happy in front of everyone, so everyone assumes she is. But I see her when she thinks no one is looking. And I have known her long enough to know that she's in a lot of pain that no one can understand. And I don't know why, but she is refusing to talk about it or admit it.
What are her options? I'm afraid if we don't act quickly I think we're going to lose her.
moreResolved Question: Can you claim Alcohol Treatment Centre fees on your medical expenses on Canadian tax return.?
moreResolved Question: alcohol abuse treatment centres?
moreResolved Question: 'Alternative' to women's prisons?
Is this just *more* sexism (i.e. women need help / men need punishment)?
http://uk.news.yahoo.com/pressass/20071203/tuk-alternative-to-women-s-prisons-6323e80_1.html
A new approach to punishing women criminals could save millions of pounds a year, it has been claimed.
Findings from the New Economics Foundation (NEF) and the Prison Reform Trust said crimes could also be prevented by establishing a network of support and supervision centres.
As alternatives to jails they would help women offenders address the root causes of their offending, the interim findings suggested, by offering mental health treatment, help with drug and alcohol problems and advice on debt
Men don't need any help of course...(the 'last line' of above was written tongue in cheek - sarcasm).
You've all heard of the times when blacks (or, to be a PC fruitjob 'people of colour' because the word 'black' must be faaaar too offensensive to use nowadays, right?) had to drink out of different water fountains to whites?
Well, it ain't gonna be long and we'll be seeing history repeating itself - one fountain for women and one for men. And all this under the guise of 'equality'.
"What are you moaning about? You have *a* fountain, don't you? Stop 'whining'..." will be the response.
moreResolved Question: Muktangan de-addiction centre in Pune: How would u rate their treatment?Is it effective in curing alcoholism?
Please guys if you have any idea do share..I need to know how good is Muktangan de-addiction centre in Pune. What percentage(roughly) of people who get admitted there are able to get rid of their alcohol addiction.I need to know this for the treatment of my uncle who is an alcoholic.Would reallly appreciate your help!!
Thank you so much in advance.
moreResolved Question: Muktangan de-addiction centre in Pune: Any experiences/knowledge about how effective their treatment is?
Please guys if you have any idea do share..I need to know how good is Muktangan de-addiction centre in Pune. What percentage(roughly) of people who get admitted there are able to get rid of their alcohol addiction.I need to know this for the treatment of my uncle who is an alcoholic.Would reallly appreciate your help!!
Thanks in advance.
moreResolved Question: hi everyone i want to know that how important is it in our society to have a womanz drug de addiction centre?
what is ur persivierence on drug addcition? do women drug addicts need treatment? is alcohol and drug addiction a major problem in our society? i want to know if women need a drug de addiction and reahilitation centre?
moreResolved Question: What's the best way to get rid of pimples and acne scars?
Because I've them on both my face and body. I went for facial and the beautician said that I should stay away from alcohol, milk and caffiene and I've to go for regular treatments every week to remove the zits on my face. I've done microdermabrasion to even out the scars but it helps a bit. However, I've also visited a dermatologist at the national skin centre and they told me that facial is useless. It's costly and I only get to enjoy the massage. They ask me to eat antibiotics (erytromycin) and gave me retin-a and panoxyl ( acne cream with benzoyl peroxide-5). So i'm confused on how to get rid of acne on both body and back the quickest and best way possible.
moreResolved Question: pregnant and homeless, I need help and advice, a recovering alcoholics problem.?
I am 31 years old, struggling with alcohol addiction for 15 years. I have been able to stay sober the last three months, but my main modivation has been that I am 3 months pregnant. I found out while in a detox centre. Tryed treatment centres several times, with a few months of absinance. I am planning on giving this baby up for adoption.
I have two older daughters, they live with their father, and I see them on the weekend, I left their dad, three years ago, because he was abusive to me. My drinking got worse after that, but I tryed several treatment centres. Two years ago I met a man, who was also abusive (more emotional, jelousy). He has been in and out of jail the two years of our relationship. He is the father of this baby, and is currently in jail. I currently live in a short term shelter. I have to leave my city once I start showing so my ex-husband, and children don't find out about this pregnancy. I have no where to go, no resources, I'm scared, looking for advice. Please!!!I am 31 years old, struggling with alcohol addiction for 15 years. I have been able to stay sober the last three months, but my main modivation has been that I am 3 months pregnant. I found out while in a detox centre. Tryed treatment centres several times, with a few months of absinance. I am planning on giving this baby up for adoption.
I have two older daughters, they live with their father, and I see them on the weekend, I left their dad, three years ago, because he was abusive to me. My drinking got worse after that, but I tryed several treatment centres. Two years ago I met a man, who was also abusive (more emotional, jelousy). He has been in and out of jail the two years of our relationship. He is the father of this baby, and is currently in jail. I currently live in a short term shelter. I have to leave my city (In Alberta CANADA) once I start showing so my ex-husband, and children don't find out about this pregnancy. I cannot work right now, I attend daily support groups.
moreResolved Question: We don't tolerate murder/paedophilia. Why are we tolerating Prostitution/sex trafficking of women and children
moreResolved Question: What about Skeptics of Buddhism, like us ? Please Patiently read everything.?
Buddhism for beginners
(and sceptical Westerners)
Introduction
Now that Buddhism is such a fast-growing religion in the West, a lot of Westerners are attracted to its rational approach and rejection of an all-powerful deity. But all too often we Westerners quickly get stuck on the idea of rebirth and the various cultural traditions that have become a part of Buddhism in Asia.
I've been there myself - wondering if rebirth is for real, if karma is scientific, if Buddhism is rational, why I have to bow to a statue, and so on - and I almost gave up at one point. I've noticed also that some Westerners pop up on the Internet looking for others who've converted to Buddhism, hoping they can discover the trick to becoming a Buddhist despite a materialist upbringing.
So this page is a mixture of useful resources and my own personal experiences in fully accepting Dharma as a way of life. I hope it will be of some use to others on the same path.
•Where should I start?
•What is Buddhism?
•Are rebirth and karma for real?
•What is our purpose in life?
•What's the difference between Theravada and Mahayana?
•Which tradition should I choose?
•How do I become a Buddhist?
•Which are good books to read?
Where should I start?
If there's one place you should not start, it's reincarnation/rebirth. Newcomers to Buddhism tend to open every book at the section on rebirth because what happens to us after we die is all-important in the monotheistic culture we come from.
But the Buddha wasn't teaching rebirth as the goal of life. He said many times, "I teach suffering, and the way out of suffering." That was his message, to make nirvana (Pali: nibbana) - the end of suffering - the goal. So the place to start is with the basics, the Four Noble Truths and a practice aimed at reducing suffering. If this seems worthwhile to you, you're on your way.
In fact, the best way to start is by doing a lot of reading. You need to know about the basic principles of Buddhism, its founder, its history, the different traditions, and what it can do for you. Even though there's a lot of stuff available free on the Internet, I still think a well-written book is the best way to go. For all of the above, try John Snelling's The Buddhist Handbook : A Complete Guide to Buddhist Schools, Teaching, Practice, and History or Gill Farrer-Halls' The Illustrated Encyclopedia of Buddhist Wisdom (which is also a handbook). These two books are both excellent primers to start off with. There's also a short overview titled What is Buddhism? from the Buddhist Society of Western Australia.
For inspiring books written by Western monks who really understand Westerners' problems, try Ajahn Sumedho's The Mind and the Way : Buddhist Reflections of Life or Ajahn Jagaro's True Freedom, which is available online:
•Chapter 1: True Freedom
•Chapter 2: Compassion - The Natural Expression of Awakening
•Chapter 3: Buddhism and God
•Chapter 4: Beyond Boredom and Depression
•Chapter 5: Buddhism and Vegetarianism
•Chapter 6: Death and Dying
Another book that's a must-read is Thich Nhat Hanh's little-known masterpiece, Old Path, White Clouds : Walking in the Footsteps of the Buddha, a beautiful and easy-to-read story of the Buddha's life drawn from accounts in the Pali Canon and illustrated with line drawings.
For a thorough explanation of the nuts and bolts of the teachings and practice, check out Ayya Khema's Being Nobody, Going Nowhere : Meditations on the Buddhist Path (very good at showing how ego rules our lives) or Henepola Gunaratana's Eight Mindful Steps to Happiness : Walking the Buddha's Path.
There are a lot of good books on Dharma (Pali: Dhamma), but I'd recommend starting of with the original Theravada Buddhism and checking out the Mahayana traditions like Zen and Tibetan when you have a grasp of the basics. What you read will depend on what particular problems brought you to Buddhism in the first place. Some authors, the Dalai Lama and Thich Nhat Hanh, for example, have written books on anger management.
But it's important to practise too. In addition to following the Five Precepts, try practising Right Speech, generosity, compassion, being less self-centred, being less addicted to pleasures of the senses and being less concerned with possessions. And once you have a good grasp of the basic teachings and different traditions, it will be time to start meditating.
Your situation in life may affect your practice and progress. If you live near a temple or Buddhist group, you'll be able to listen to Dharma talks, make Dharma friends and be with a community of like-minded people. If you don't, there are always the Internet and Buddhist forums such as E-Sangha and the Buddhist Society of Western Australia.
I personally live in a Buddhist country where the majority of people don't understand the deeper teachings of Buddhism, so their focus is on making merit for a better rebirth and participating in ceremonies. So I rely a lot on the Internet, on Amazon and a few friends. I rarely go to temples.
What is Buddhism?
The following article is from the website of the Buddhist Society of Western Australia. The author explains karma and rebirth in the traditionally accepted way and is somewhat sceptical about the origins of the Mahayana sutras, but otherwise it's an excellent overview of Buddhism.
Introduction
For more than 2,500 years, the religion we know today as Buddhism has been the primary inspiration behind many successful civilizations, the source of great cultural achievements and a lasting and meaningful guide to the very purpose of life for millions of people. Today, large numbers of men and women from diverse backgrounds throughout our world are following the Teachings of the Buddha. So who was the Buddha and what are His Teachings?
The Buddha
The man who was to become the Buddha was born Siddhattha Gotama around 2,600 years ago as a Prince of a small territory near what is now the Indian-Nepalese border. Though he was raised in splendid comfort, enjoying aristocratic status, no amount of material pleasure could satisify the enquiring and philosophic nature of the young man. At the age of 29 he left palace and family to search for a deeper meaning in the secluded forests and remote mountains of North-East India. He studied under the wisest religious teachers and philosophers of his time, learning all they had to offer, but he found it was not enough. He then struggled alone with the path of self- mortification, taking that practice to the extremes of asceticism, but still to no avail.
Then, at the age of 35, on the full moon night of May, he sat beneath the branches of what is now known as the Bodhi Tree, in a secluded grove by the banks of the river Neranjara, and developed his mind in deep but luminous, tranquil meditation. Using the extraordinary clarity of such a mind with its sharp penetrative power generated by states of deep inner stillness, he turned his attention to investigate upon the hidden meanings of mind, universe and life. Thus he gained the supreme Enlightenment experience and from that time on he was known as the Buddha. His Enlightenment consisted of the most profound and all-embracing insight into the nature of mind and all phenomena. This Enlightenment was not a revelation from some divine being, but a discovery made by Himself and based on the deepest level of meditation and the clearest experience of the mind. It meant that He was no longer subject to craving, ill-will and delusion but was free from their shackles, having attained the complete ending of all forms of inner suffering and acquired unshakeable peace.
The Teachings of the Buddha
Having realized the goal of Perfect Enlightenment, the Buddha spent the next 45 years teaching a Path which, when diligently followed, will take anyone regardless of race, class or gender to that same Perfect Enlightenment. The Teachings about this Path are called the Dhamma, literally meaning "the nature of all things" or "the truth underlying existence". It is beyond the scope of this pamphlet to present a thorough description of all of these Teachings but the following 7 topics will give you an overview of what the Buddha taught:
1. The way of Inquiry
The Buddha warned strongly against blind faith and encouraged the way of truthful inquiry. In one of His best known sermons, the Kalama Sutta, the Buddha pointed out the danger in fashioning one's beliefs merely on the following grounds: on hearsay, on tradition, because many others say it is so, on the authority of ancient scriptures, on the word of a supernatural being, or out of trust in one's teachers, elders, or priests. Instead one maintains an open mind and thoroughly investigates one's own experience of life. When one sees for oneself that a particular view agrees with both experience and reason, and leads to the happiness of one and all, then one should accept that view and live up to it!
This principle, of course, applies to the Buddha's own Teachings. They should be considered and inquired into using the clarity of mind born of meditation. Only when one sees these Teachings for oneself in the experience of insight, do these Teachings become one's Truth and give blissful liberation.
The traveller on the way of inquiry needs the practice of tolerance. Tolerance does not mean that one embraces every idea or view but means one doesn't get angry at what one can't accept.
Further along the journey, what one once disagreed with might later be seen to be true. So in the spirit of tolerant inquiry, here are some more of the basic Teachings as the Buddha gave them.
2. The Four Noble Truths
The main Teaching of the Buddha focuses not on philosophical speculations about a Creator God or the origin of the universe, or on a heaven world ever after. The Teaching, instead, is centred on the down-to-earth reality of human suffering and the urgent need to find lasting relief from all forms of discontent. The Buddha gave the simile of a man shot by a poison-tipped arrow who, before he would call a doctor to treat him, demanded to know first who shot the arrow and where the arrow was made and of what and by whom and when and where ... this foolish man would surely die before his questions could be well answered. In the same way, the Buddha said, the urgent need of our existence is to find lasting relief from recurrent suffering, which robs us of happiness and leaves us in strife.
Philosophical speculations are of secondary importance and, anyway, they are best left until after one has well trained the mind in meditation to the stage where one has the ability to examine the matter clearly and find the Truth for oneself.
Thus, the central Teaching of the Buddha, around which all other teachings revolve, is the Four Noble Truths:
1.That all forms of being, human and otherwise, are afflicted with suffering.
2.That the cause of this suffering is Craving, born of the illusion of a soul (see below, note 7).
3.That this suffering has a lasting end in the Experience of Enlightenment (Nibbana) which is the complete letting go of the illusion of soul and all consequent desire and aversion.
4.That this peaceful and blissful Enlightenment is achieved through a gradual training, a Path that is called the Middle Way or the Eightfold Path.
It would be mistaken to label this Teaching as 'pessimistic' on the grounds that it begins by centring on suffering. Rather, Buddhism is 'realistic' in that it unflinchingly faces up to the truth of life's many sufferings and it is 'optimistic' in that it shows a final end of the problem of suffering - Nibbana, Enlightenment in this very life! Those who have achieved this ultimate peace are the inspiring examples who demonstrate once and for all that Buddhism is far from pessimistic, but it is a Path to true Happiness.
3. The Middle Way or Eightfold Path
The Way to end all suffering is called the Middle Way because it avoids the two extremes of sensual indulgence and self-mortification. Only when the body is in reasonable comfort but not over-indulged has the mind the clarity and strength to meditate deeply and discover the Truth. This Middle Way consists of the diligent cultivation of Virtue, Meditation and Wisdom, which is explained in more detail as the Noble Eightfold Path.
1.Right Understanding
2.Right Thought
3.Right Speech
4.Right Action
5.Right Livelihood
6.Right Effort
7.Right Mindfulness
8.Right Concentration
Right Speech, Action and Livelihood constitute the training in Virtue or Morality. For a practising Buddhist it consists of maintaining the five Buddhist Precepts, which are to refrain from:
1.Deliberately causing the death of any living being;
2.Intentionally taking for one's own the property of another;
3.Sexual misconduct, in particular adultery;
4.Lying and breaking promises;
5.Drinking alcohol or taking stupefying drugs which lead to lack of mindfulness.
Right Effort, Mindfulness and Concentration refer to the practice of Meditation, which purifies the mind through the experience of blissful states of inner stillness and empowers the mind to penetrate the meaning of life through profound moments of insight.
Right Understanding and Thought are the manifestation of Buddha-Wisdom which ends all suffering, transforms the personality and produces unshakeable serenity and tireless compassion.
According to the Buddha, without perfecting the practice of Virtue it is impossible to perfect Meditation, and without perfecting Meditation it is impossible to arrive at Enlightenment Wisdom. Thus the Buddhist Path is a Gradual Path, a Middle Way consisting of Virtue, Meditation and Wisdom as explained in the Noble Eightfold Path leading to happiness and liberation.
4. Kamma
Kamma means 'action'. The Law of Kamma means that there are inescapable results of our actions. There are deeds of body, speech or mind that lead to others' harm, one's own harm, or to the harm of both. Such deeds are called bad (or 'unwholesome') kamma. They are usually motivated by greed, hatred or delusion. Because they bring painful results, they should not be done.
There are also deeds of body, speech or mind that lead to others' well being, one's own well being, or to the well being of both. Such deeds are called good (or 'wholesome') kamma. They are usually motivated by generosity, compassion or wisdom. Because they bring happy results, they should be done as often as possible.
Thus much of what one experiences is the result of one's own previous kamma. When misfortune occurs, instead of blaming someone else, one can look for any fault in one's own past conduct. If a fault is found, the experience of its consequences will make one more careful in the future. When happiness occurs, instead of taking it for granted, one can look to see if it is the result of good kamma. If so, the experience of its pleasant results will encourage more good kamma in the future.
The Buddha pointed out that no being whatsoever, divine or otherwise, has any power to stop the consequences of good and bad kamma. The fact that one reaps just what one sows gives to the Buddhist a greater incentive to avoid all forms of bad kamma while doing as much good kamma as possible.
Though one cannot escape the results of bad kamma, one can lessen their effect. A spoon of salt mixed in a glass of pure water makes the whole very salty, whereas the same spoon of salt mixed in a freshwater lake hardly changes the taste of the water. Similarly, the result of a bad kamma in a person habitually doing only a small amount of good kamma is painful indeed, whereas the result of the same bad kamma in a person habitually doing a great deal of good kamma is only mildly felt.
This natural Law of Kamma becomes the force behind, and reason for, the practice of morality and compassion in our society.
5. Rebirth
The Buddha remembered clearly many of His past lives. Even today, many Buddhist monks, nuns and others also remember their past lives. Such a strong memory is a result of deep meditation. For those who remember their past life, Rebirth is an established fact which puts this life in a meaningful perspective.
The Law of Kamma can only be understood in the framework of many lifetimes, because it sometimes takes this long for Kamma to bear its fruit. Thus Kamma and Rebirth offer a plausible explanation to the obvious inequalities of birth; why some are born into great wealth whereas others are born into pathetic poverty; why some children enter this world healthy and full-limbed whereas others enter deformed and diseased... The fruits of bad Kamma are not regarded as a punishment for evil deeds but as lessons from which to learn, for example, how much better to learn about the need for generosity than to be reborn among the poor!
Rebirth takes place not only within this human realm. The Buddha pointed out that the realm of human beings is but one among many. There are many separate heavenly realms and grim lower realms, too, realms of the animals and realms of the ghosts. Not only can human beings go to any of these realms in the next life, but we can come from any of these realms into our present life. This explains a common objection against Rebirth that argues "How can there be Rebirth when there are ten times as many people alive today than there were 50 years ago?" The answer is that people alive today have come from many different realms.
Understanding that we can come and go between these different realms, gives us more respect and compassion for the beings in these realms. It is unlikely, for example, that one would exploit animals when one has seen the link of Rebirth that connects them with us.
6. No Creator God
The Buddha pointed out that no God or priest nor any other kind of being has the power to interfere in the working out of someone else's Kamma. Buddhism, therefore, teaches the individual to take full responsibility for themselves. For example, if you want to be wealthy then be trustworthy, diligent and frugal, or if you want to live in a heaven realm then always be kind to others. There is no God to ask favours from, or to put it another way there is no corruption possible in the workings of Kamma.
Do Buddhists believe that a Supreme Being created the universe? Buddhists would first ask which universe do you mean? This present universe, from the moment of the 'big bang' up to now, is but one among countless millions in Buddhist cosmology. The Buddha gave an estimate of the age of a single universe-cycle of around 37,000 million years, which is quite plausible when compared to modern astrophysics. After one universe- cycle ends another begins, again and again, according to impersonal law. A Creator God is redundant in this scheme.
No being is a Supreme Saviour, according to the Buddha, because whether God, human, animal or whatever, all are subject to the Law of Kamma. Even the Buddha had no power to save. He could only point out the Truth so that the wise could see it for themselves. Everyone must take responsibility for their own future well-being, and it is dangerous to give that responsibility to another.
7. The Illusion of Soul
The Buddha taught that there is no soul, no essential and permanent core to a living being. Instead, that which we call a 'living being', human or other, can be seen to be but a temporary coming together of many activities and parts - when complete it is called a 'living being', but after the parts separate and the activities cease it is not called a 'living being' anymore. Like an advanced computer assembled of many parts and activities, only when it is complete and performs coherent tasks is it called a 'computer', but after the parts are disconnected and the activities cease it is no longer called a 'computer'. No essential permanent core can be found which we can truly call 'the computer', just so, no essential permanent core can be found which we can call 'the soul'.
Yet Rebirth still occurs without a soul. Consider this simile: on a Buddhist shrine one candle, burnt low, is about to expire. A monk takes a new candle and lights it from the old. The old candle dies, the new candle burns bright. What went across from the old candle to the new? There was a causal link but no thing went across! In the same way, there was a causal link between your previous life and your present life, but no soul has gone across.
Indeed, the illusion of a soul is said by the Buddha to be the root cause of all human suffering. The illusion of 'soul' manifests as the 'Ego'. The natural unstoppable function of the Ego is to control. Big Egos want to control the world, average Egos try to control their immediate surroundings of home, family and workplace, and almost all Egos strive to control what they take to be their own body and mind. Such control manifests as desire and aversion, it results in a lack of both inner peace and outer harmony. It is this Ego that seeks to acquire possessions, manipulate others and exploit the environment. Its aim is its own happiness but it invariably produces suffering. It craves for satisfaction but it experiences discontent. Such deep- rooted suffering cannot come to an end until one sees, through deep and powerful meditation, that the idea 'me and mine' is no more than a mirage.
These seven topics are a sample of what the Buddha taught. Now, to complete this brief sketch of Buddhism, let's look at how these Teachings are practised today.
Types of Buddhism
One could say that there is only one type of Buddhism and that is the huge collection of Teachings that were spoken by the Buddha. The original Teachings are found in the 'Pali Canon', the ancient scripture of Theravada Buddhism, which is widely accepted as the oldest reliable record of the Buddha's words. Theravada Buddhism is the dominant religion in Sri Lanka, Burma, Thailand, Cambodia and Laos.
Between 100 to 200 years after the passing away of the Buddha, the Sangha (the monastic community) split over the political question of 'Who runs the Sangha?' A controversy over some monastic rules was decided by a committee of Arahats (fully Enlightened monks or nuns) against the views of the majority of monks. The disgruntled majority resented what they saw as the excessive influence of the small number of Arahats in monastery affairs. From then on, over a period of several decades, the disaffected majority partially succeeded in lowering the exalted status of the Arahat and raising in its place the ideal of the Bodhisattva (an unenlightened being training to be a Buddha). Previously unknown scriptures, supposedly spoken by the Buddha and hidden in the dragon world, then appeared giving a philosophical justification for the superiority of the Bodhisattva over the allegedly 'selfish' Arahat. This group of monks and nuns were first known as the 'Maha Sangha', meaning 'the great (part) of the monastic community'.
Later, after impressive development, they called themselves the 'Mahayana', the 'Greater Vehicle' while quite disparagingly calling the older Theravada 'Hinayana', the 'Inferior Vehicle'. Mahayana still retains most of the original teachings of the Buddha (in the Chinese scriptures these are known as the 'Agama' and in the Tibetan version as the 'Kangyur') but these core teachings were mostly overwhelmed by layers of expansive interpretations and wholly new ideas. The Mahayana of China, still vibrant in Taiwan, reflects an earlier phase of this development, the Mahayana of Vietnam, Korea and Japan (mostly Zen) is a later development, and the Mahayana of Tibet and Mongolia is a much later development still.
Buddhism's relevance to the world today
Today, Buddhism continues to gain ever wider acceptance in many lands far beyond its original home. Here in Australia, many Australians through their own careful choice are adopting Buddhism's peaceful, compassionate and responsible ways.
The Buddhist Teaching of the Law of Kamma offers our society a just and incorruptible foundation and reason for the practice of a moral life. It is easy to see how a wider embracing of the Law of Kamma would lead any country towards a stronger, more caring and virtuous society.
The Teaching of Rebirth places this present short lifetime of ours in a broader perspective, giving more meaning to the vital events of birth and death. The understanding of Rebirth removes so much of the tragedy and grief surrounding death and turns one's attention to the quality of a lifetime, rather than its mere length.
From the very beginning, the practice of meditation has been at the very heart of the Buddhist Way. Today, meditation grows increasingly popular as the proven benefits to both mental and physical well being become more widely known. When stress is shown to be such a major cause of human suffering, the quieting practice of meditation becomes ever more valued.
Today's world is too small and vulnerable to live angry and alone, thus the need for tolerance, love and compassion is so very important. These qualities of mind, essential for happiness are formally developed in Buddhist meditation and then diligently put into practice in everyday life.
Forgiveness and gentle tolerance, harmlessness and peaceful compassion are well known trademarks of Buddhism, they are given freely and broadly to all kinds of beings, including animals of course, and also, most importantly, to oneself. There is no place for dwelling in guilt or self-hatred in Buddhism, not even a place for feeling guilty about feeling guilty!
Teachings and practices such as these are what bring about qualities of gentle kindness and unshakeable serenity, identified with the Buddhist religion for 25 centuries and sorely needed in today's world. In all its long history, no war has ever been fought in the name of Buddhism. It is this peace and this tolerance, growing out of a profound yet reasonable philosophy, which makes Buddhism so vitally relevant to today's world.
Are rebirth and karma for real?
Is rebirth for real - either as a human or in one of the other realms? This is the question most Westerners ask as soon as they become interested in Buddhism. Karma (Pali: Kamma) - the law of cause and effect - operates across multiple lifetimes, but where's the proof that there is any life other than the current one?
It's a complex subject and each tradition has its own explanation. It isn't uncommon for different teachers in the same tradition to have a different take on rebirth. One thing's for sure, there is no scientific proof of rebirth (yet). There are rational explanations, but they all rest on unprovable assumptions.
One way to approach the question of rebirth is suggested by Thanissaro Bhikkhu, who says, "You don't have to believe in rebirth, you just have to take it as a working hypothesis." Other teachers, such as Ajahn Summedho, have a similar view, that since we can never know what will happen after death, it makes sense to practise Dharma (Pali: Dhamma) and live this life in the best way possible.
Some well-known monks, Ajahn Brahm and P.A. Payutto among them, say that when meditators reach the third or fourth jhana (level of absorbtion) they are able to "read their past lives" as the Buddha did and experience the truth of rebirth. But this ability is by no means universal, even among meditation masters.
Another explanation championed by Buddhadasa, Thailand's most revered monk, is that rebirth in a series of physical bodies is "conventional talk" to make the subject understandable for the masses, but in "Dharma talk" what the Buddha really meant was that each life was the arising of the ego in the mind. So we experience "death" and "rebirth" (of the ego) many times each day. Similarly, the six realms of existence all correspond to states of mind. In the same way, the cause and effect of karma can be observed in our own mental states - when we do good deeds it results in a wholesome mental state, when we do bad deeds, we experience unwholesome mental states.
This rational explanation of rebirth and karma doesn't necessarily exclude the traditional view. It augments it. What works for me is to take both of them as working hypotheses and practise accordingly. Recalling the Buddha's story about the man shot with a poisoned arrow, if we need to have every detail of the teaching proved to us at the outset, we'll be dead before we start practising.
What is our purpose in life?
The traditional answer to this is that our purpose is to attain nirvana and stop the endless cycle of rebirths and suffering. But the idea of a general purpose for mankind suggests that someone or something created that purpose, which in turn suggests an omnipotent deity.
The way I think of it is that we have no pre-ordained purpose. We evolved, and here we are. Because we also evolved language and conceptual thinking, we got stuck with this concept of a self, an ego that makes us feel separate from everything else. The ego needs constant reassurance of its importance, which is why we cling to our views and defend them fanatically, and why we are constantly criticizing others. Our ego rules our lives. It is terrified of being snuffed out.
We handle this in different ways. Some of us have lots of kids so we can feel that a part of us lives on forever through our descendants. Some of us perform heroic deeds so that our names will live on in history forever. Some of us get onto Ripley's Believe It Or Not with the world's longest moustache or beating the world record for smashing melons with our head, or some such nonsense, so that we'll achieve digital immortality. Some of us cling to the idea that a god will give us eternal life in some form after death.
For those of us who don't find this pseudo-immortality or unguaranteed immortality satisfying, there's a need to create our own purpose in life. This is where Buddhism fits the bill nicely. Instead of being ruled by the ego and its fears, get rid of it! Being rid of the ego and the suffering it brings is what Ajahn Jagaro called "True Freedom" - a very appealing idea for all of us.
If we don't achieve true freedom in this life, we should get another chance in a future life. But simply diminishing the ego and increasing freedom in this life seems like a worthwhile purpose to me.
What's the difference between Theravada and Mahayana?
To preserve the monastic order, the Buddha set down 227 rules for a bhikkhu (monk) to observe and 311 for a bhikkhuni (nun). Before his death (known as parinirvana) he said that some minor rules could be changed.
Within a short time of his passing away there was disagreement over what could be changed and different sects emerged. The more reformist sects later called themselves Mahayana (greater vehicle) and referred to the conservative sects as Hinayana (lesser vehicle). The only conservative sect remaining today is Theravada, which is prevalent in Sri Lanka, Burma and Thailand. Theravada recognises the Pali Canon as its scriptures and a variety of ancient Theravadin commentaries.
Whereas Theravada spread to the south and east, Mahayana moved to the northwest through what is now Pakistan and Afghanistan and then across Central Asia to China, Tibet, Vietnam, Korea and Japan. For historical reasons, the language of Mahayana scriptures was Sanskrit and that of Theravada was Pali. Hence the difference in spelling of some common Buddhist terms: Nirvana/Nibbana, Sutra/Sutta, Karma/Kamma, Dharma/Damma, etc. Westerners are more familiar with Mahayana Sanskrit terms.
Mahayana also has its own scriptures in addition to the Pali Canon, the most important of which is the Lotus Sutra. These sutras are purported to be the Buddha's secret "higher" teachings, which were handed down only to those who were ready for them - an idea emphasised at the beginning of the Lotus Sutra.
Apart from a modified monastic code which made monasticism possible in harsh environments such as Tibet, Mahayana emphasises the Bodhisattva Ideal, where a man vows not to achieve final enlightenment until all sentient beings have been saved. So anyone helping others to achieve enlightenment can be considered a bodhisattva. In Theravada, the term bodhisattva usually refers only to the historical Buddha in his previous lives. Historically, some Mahayanists consider Theravadins to be selfish for seeking enlightenment only for themselves, while some Theravadins consider Mahayanists to have deviated from what the Buddha taught.
The various sutras and sects of Mahayana reflect different ways of reaching enlightenment appropriate for different people with different levels of ability. Because of this, a number of "mythical" buddhas and bodhisattvas are revered and used as objects of meditation. Theravadins revere only the historical Buddha and only his image is seen in temples.
Mahayana tends to emphasise the concept of sunyata (void-ness) in its teachings and tends to have a more specific idea of what passes from rebirth to rebirth (consciousness, comprising awareness and memory).
Personally, I found that the more I read about Mahayana and the Tibetan tradition known as Vajrayana, the more I accepted that all sects are going in the same direction and there is no point in considering any one of them better than another.
Which tradition should I choose?
I suggest reading about Theravada first and then investigating the other traditions to see which suits you best. Your decision may also depend on your Buddhist friends and what is available where you live.
As far as I know, the main traditions known in the West are Theravada, Tibetan, Zen, Pure Land and Nichiren. One myth that seems to have grown up over the years is that with Mahayana one can reach enlightenment in one lifetime whereas with Theravada it takes aeons. This notion seems to have been pushed by the Chinese Zen patriarchs, in particular Huang Po, as illustrated in The Zen Teaching of Huang Po. In modern times the idea has been spread by influential author-scholar John Blofeld, who translated Huang Po's works into English and wrote several excellent books on Buddhism. But it all seems pretty ridiculous because how could anyone know how many lives ago any particular person started consciously working towards enlightenment?
Blofeld followed Zen and then Tibetan Buddhist Tantrism, describing both as the "Short Path." However, it isn't difficult to see that any tradition that emphasises meditation - as the Buddha did - will be a short path. In the past century, the Thai Forest Tradition is a good example of a Theravadin tradition that produced a number of enlightened masters.
According to Blofeld, Mahayana and Tibetan Buddhism in particular offer ways of practice to suit people at every level. After all, not everyone has an aptitude for meditation. A lot of people prefer something simpler, such as praying, chanting, various forms of devotion and pilgrimages. He describes Zen and Theravada as "formless," meaning the practice is mostly just you and your mind. But in fact there's a lot more to both than just meditation.
Tibetan Buddhism seems to attract Westerners because there are now a lot of Tibetan lamas and monasteries in the West, because of the charisma of the Dalai Lama, because it can be a "Short Path," because of its reputation for developing psychic powers and because of its many varied methods of practice. However, Tibetan Buddhism has absorbed much of the ancient, shamanistic Bon religion of Tibet, so it's wise to read up on Tibet thoroughly before committing to it.
Zen attracts Westerners because it's something of a "back to basics" tradition with an emphasis on meditation and very little ritual. Sakyamuni, the historical Buddha, is revered rather than the other mythical buddhas and bodhisattvas of the Mahayana sutras. Although it originated in China, the type of Zen practised in the West is mostly Japanese.
Theravada attracts Western practicioners because it is seen as the oldest and purest form of Buddhism, one that reveres only Sakyamuni and in theory concentrates on meditation. The Thai Forest Tradition which developed in the late 1800s was an effort to practise exactly as the Buddha did, wandering in the jungle and meditating in caves. Although the jungle is largely gone now, a number of Westerners joined Ajahn Chah's international monastery in the 1970s and later spread the practice in other countries: Ajahn Jagaro and Ajahn Brahm in Australia, Thanissaro Bhikkhu in the USA and Ajahn Sumedho in the UK. For a brief look at the origins of this tradition, see Thanissaro Bhikkhu's Customs of the Noble Ones. For a more detailed treatment, read Forest Recollections.
Pure Land was once widespread in China and is still practised among Chinese around the world. A refined form of Pure Land (Jodo and Shin Jodo) developed in Japan and has spread to the West. Pure Land involves purifying the mind by chanting the name of the Amitabha (Amida) Buddha to gain help in reaching a realm after death from where it is easy to reach enlightenment. On a deeper level, Pure Land equals pure mind and Amitabha represents our own qualities rather than an external saviour. Pure Land is sometimes combined with Zen practice.
Nichiren is a homegrown Japanese tradition advocating chanting of a phrase hailing the Lotus Sutra. An offshoot of Nichiren is the lay organisation, Sokka Gakai International.
There are a few Buddhist sects and organisations that are controversial in some way, usually because of their founder/leader or his particular beliefs. Before getting involved with Sokka Gakai (SGI), the Friends of the Western Buddhist Order (FWBO), Shugden or Diamond Way (Karma Kagyu), you might want to google for information about their background.
How do I become a Buddhist?
Although there is a ceremony of taking the Three Refuges (the Buddha, the Dharma, and the Sangha), there isn't any "conversion" involved and you aren't required to renounce any other religion or beliefs. In fact, it seems to be more of a social statement to show others that you have become a Buddhist.
In my opinion, once you accept the Buddha's teachings as a way of life and try to follow the Five Precepts for lay people, you're a Buddhist. For me, this involved a lot of reading Dharma and listening to Dharma talks on the Internet. Rather than read the scriptures (which are often difficult), I chose books by monks and nuns who already had a deep knowledge of Dharma through study and practice, and who had a talent for explaining it. I looked at how Buddhism developed over the millennia and decided to start off with Theravada, which is the original form of Buddhism based on the Pali Canon. Later, I investigated the various Mahayana traditions too.
It was obvious to me that reducing the power of the ego to control our lives was a foundation of Buddhism. For my practice, I concentrated on Right Speech (a component of the Noble Eightfold Path) because I thought it would give the fastest results. I expected if I started being nice to people, eventually they'd be nicer to me. That happened, but much more than that. I found myself examining my intentions every time I felt like defending my views, arguing with someone, contradicting them, criticizing them, comparing myself with them or judging them in any way at all.
Pretty soon it was obvious that much of what I said or did was designed to boost my sense of self-worth and that "true freedom" was to escape this tyranny of the ego.
Later I started meditating, since this is the only way to experience the truth of the teaching rather than just understanding them intellectually. Even though the majority of people born into Buddhism may not meditate, it's essential for the serious Buddhist.
Some Westerners have a problem with whether they are or aren't a Buddhist, usually because they still have some belief in god or because they haven't come to believe in rebirth. The following talk by Ajahn Jagaro, a Western monk of the Thai Forest Tradition, will be helpful for anyone asking himself, "Am I a Buddhist?"
________________________________________
Am I a Buddhist?
by Ajahn Jagaro
Teaching people who have only recently encountered Buddhism I am often asked the question "How do you become a Buddhist?" or "How do you know when you are a Buddhist?" This type of enquiry is indeed healthy and to be encouraged not only amongst those new to Buddhism but also for people born and raised as Buddhists. So go ahead and ask yourself: "Am I a Buddhist?"
I expect that there will be many who will answer "Yes" and those who say "No", but I wonder how many will be thinking "Oh ... Ahm,.. I don't know." So let us contemplate this business of being a Buddhist a bit more.
To begin our enquiry it may be worthwhile to know what the Buddha said on the matter. The following episode is taken from the Buddhist scriptures (Anguttara Nikaya, Vol IV):
"Once, the Lord dwelt amongst the Sakyans in the Banyan Tree Monastery at Kapilavatthu, and while there, Mahanama the Sakyan came to him and asked;
"How, Lord, does one become a lay disciple?"
"When one has taken refuge in the Buddha, the Dhamma and the Sangha, then one is a lay disciple".
"How, Lord, is a lay disciple virtuous?"
"When a lay disciple abstains from killing, stealing, sexual misconduct, lying and drinking intoxicants, then he is virtuous."
Here the Buddha clearly states that by taking refuge in the Buddha, Dhamma and Sangha one becomes a disciple or, in modern terminology, a Buddhist. The classical formula of going for refuge, which has been passed down from the time of the Buddha is as follows;
Buddham Saranam Gacchami (I go for refuge to the Buddha)
Dhammam Saranam Gacchami (I go for refuge to the Dhamma)
Sangham Saranam Gacchami (I go for refuge to the Sangha)
However one does not become a Buddhist through the mere repetition of these words nor by the performance of any other ceremony ritual or initiation. On the other hand, though one has not performed any ceremony or ritual, one may still be a Buddhist. Put simply, this means that no one can make you a Buddhist nor can anyone stop you from being a Buddhist. It is a volitional choice that one makes when one has sufficient confidence in the Teacher and the Teaching. In the commentaries to the scriptures it explains this as, "It is an act of consciousness devoid of defilements, motivated by confidence in and reverence for the Triple Gem"...
Here I would like to relate something of my own experience to help explain this point. When I first came in contact with Buddhism I did not consider myself a religious person. If anything, I thought of myself as an atheist and felt that religion had little relevance to real life. However, I did find the Buddha's Teachings and in particular the practice of meditation very appealing. I had a desire to find out more about it and this lead me into a monastery where I was eventually ordained as a monk.
One day a young Thai student, wanting to practise his English, casually asked me "Are you a Buddhist?" But in my mind I wondered whether or not I was a Buddhist. I must confess that it was a strange position to be in - a Buddhist monk who doesn't know whether he is a Buddhist! Yet that situation persisted for over a year before the meaning of both the question and the answer became clear to me.
During that year as I continued to study and practise the Dhamma I began to feel very comfortable with the teaching and increasingly confident that this was the way for me. With this came the conscious recognition that I had chosen the Buddha as my Teacher and considered him as the embodiment of the spiritual ideals of peace and liberation. I had also chosen to follow the path contained in his Teaching (the Dhamma) being confident that it would lead to liberation. And while on this path I would seek the guidance and try to emulate the example of all the noble disciples who constitute the Sangha. It was indeed wonderful to discover that I was a Buddhist and not just a Buddhist monk!
Now becoming a Buddhist does not mean that one has to either agree with or believe in everything that is taught or practised by all the countless Buddhist sects and groups throughout the world. Nor do we have to believe that it is the only way and that all the other religions are no good. It simply means that having looked at and probed into this teaching of the Buddha, having tried it and having seen that it does work, one has confidence in it and chooses to take refuge in the Buddha, the Dhamma, and Sangha.
However if you are still unsure as to whether you are a Buddhist or you are not, don't worry about it, just keep on practising.
With Metta,
Jagaro Bhikkhu.
________________________________________
If you found this page useful or have any comments you can contact me at craigo@tale ofgenji.org.
[ links | home | bibliography ]
moreResolved Question: What about Skeptics of Buddhism, like us ? Please Patiently read everything.?
Buddhism for beginners
(and sceptical Westerners)
Introduction
Now that Buddhism is such a fast-growing religion in the West, a lot of Westerners are attracted to its rational approach and rejection of an all-powerful deity. But all too often we Westerners quickly get stuck on the idea of rebirth and the various cultural traditions that have become a part of Buddhism in Asia.
I've been there myself - wondering if rebirth is for real, if karma is scientific, if Buddhism is rational, why I have to bow to a statue, and so on - and I almost gave up at one point. I've noticed also that some Westerners pop up on the Internet looking for others who've converted to Buddhism, hoping they can discover the trick to becoming a Buddhist despite a materialist upbringing.
So this page is a mixture of useful resources and my own personal experiences in fully accepting Dharma as a way of life. I hope it will be of some use to others on the same path.
•Where should I start?
•What is Buddhism?
•Are rebirth and karma for real?
•What is our purpose in life?
•What's the difference between Theravada and Mahayana?
•Which tradition should I choose?
•How do I become a Buddhist?
•Which are good books to read?
Where should I start?
If there's one place you should not start, it's reincarnation/rebirth. Newcomers to Buddhism tend to open every book at the section on rebirth because what happens to us after we die is all-important in the monotheistic culture we come from.
But the Buddha wasn't teaching rebirth as the goal of life. He said many times, "I teach suffering, and the way out of suffering." That was his message, to make nirvana (Pali: nibbana) - the end of suffering - the goal. So the place to start is with the basics, the Four Noble Truths and a practice aimed at reducing suffering. If this seems worthwhile to you, you're on your way.
In fact, the best way to start is by doing a lot of reading. You need to know about the basic principles of Buddhism, its founder, its history, the different traditions, and what it can do for you. Even though there's a lot of stuff available free on the Internet, I still think a well-written book is the best way to go. For all of the above, try John Snelling's The Buddhist Handbook : A Complete Guide to Buddhist Schools, Teaching, Practice, and History or Gill Farrer-Halls' The Illustrated Encyclopedia of Buddhist Wisdom (which is also a handbook). These two books are both excellent primers to start off with. There's also a short overview titled What is Buddhism? from the Buddhist Society of Western Australia.
For inspiring books written by Western monks who really understand Westerners' problems, try Ajahn Sumedho's The Mind and the Way : Buddhist Reflections of Life or Ajahn Jagaro's True Freedom, which is available online:
•Chapter 1: True Freedom
•Chapter 2: Compassion - The Natural Expression of Awakening
•Chapter 3: Buddhism and God
•Chapter 4: Beyond Boredom and Depression
•Chapter 5: Buddhism and Vegetarianism
•Chapter 6: Death and Dying
Another book that's a must-read is Thich Nhat Hanh's little-known masterpiece, Old Path, White Clouds : Walking in the Footsteps of the Buddha, a beautiful and easy-to-read story of the Buddha's life drawn from accounts in the Pali Canon and illustrated with line drawings.
For a thorough explanation of the nuts and bolts of the teachings and practice, check out Ayya Khema's Being Nobody, Going Nowhere : Meditations on the Buddhist Path (very good at showing how ego rules our lives) or Henepola Gunaratana's Eight Mindful Steps to Happiness : Walking the Buddha's Path.
There are a lot of good books on Dharma (Pali: Dhamma), but I'd recommend starting of with the original Theravada Buddhism and checking out the Mahayana traditions like Zen and Tibetan when you have a grasp of the basics. What you read will depend on what particular problems brought you to Buddhism in the first place. Some authors, the Dalai Lama and Thich Nhat Hanh, for example, have written books on anger management.
But it's important to practise too. In addition to following the Five Precepts, try practising Right Speech, generosity, compassion, being less self-centred, being less addicted to pleasures of the senses and being less concerned with possessions. And once you have a good grasp of the basic teachings and different traditions, it will be time to start meditating.
Your situation in life may affect your practice and progress. If you live near a temple or Buddhist group, you'll be able to listen to Dharma talks, make Dharma friends and be with a community of like-minded people. If you don't, there are always the Internet and Buddhist forums such as E-Sangha and the Buddhist Society of Western Australia.
I personally live in a Buddhist country where the majority of people don't understand the deeper teachings of Buddhism, so their focus is on making merit for a better rebirth and participating in ceremonies. So I rely a lot on the Internet, on Amazon and a few friends. I rarely go to temples.
What is Buddhism?
The following article is from the website of the Buddhist Society of Western Australia. The author explains karma and rebirth in the traditionally accepted way and is somewhat sceptical about the origins of the Mahayana sutras, but otherwise it's an excellent overview of Buddhism.
Introduction
For more than 2,500 years, the religion we know today as Buddhism has been the primary inspiration behind many successful civilizations, the source of great cultural achievements and a lasting and meaningful guide to the very purpose of life for millions of people. Today, large numbers of men and women from diverse backgrounds throughout our world are following the Teachings of the Buddha. So who was the Buddha and what are His Teachings?
The Buddha
The man who was to become the Buddha was born Siddhattha Gotama around 2,600 years ago as a Prince of a small territory near what is now the Indian-Nepalese border. Though he was raised in splendid comfort, enjoying aristocratic status, no amount of material pleasure could satisify the enquiring and philosophic nature of the young man. At the age of 29 he left palace and family to search for a deeper meaning in the secluded forests and remote mountains of North-East India. He studied under the wisest religious teachers and philosophers of his time, learning all they had to offer, but he found it was not enough. He then struggled alone with the path of self- mortification, taking that practice to the extremes of asceticism, but still to no avail.
Then, at the age of 35, on the full moon night of May, he sat beneath the branches of what is now known as the Bodhi Tree, in a secluded grove by the banks of the river Neranjara, and developed his mind in deep but luminous, tranquil meditation. Using the extraordinary clarity of such a mind with its sharp penetrative power generated by states of deep inner stillness, he turned his attention to investigate upon the hidden meanings of mind, universe and life. Thus he gained the supreme Enlightenment experience and from that time on he was known as the Buddha. His Enlightenment consisted of the most profound and all-embracing insight into the nature of mind and all phenomena. This Enlightenment was not a revelation from some divine being, but a discovery made by Himself and based on the deepest level of meditation and the clearest experience of the mind. It meant that He was no longer subject to craving, ill-will and delusion but was free from their shackles, having attained the complete ending of all forms of inner suffering and acquired unshakeable peace.
The Teachings of the Buddha
Having realized the goal of Perfect Enlightenment, the Buddha spent the next 45 years teaching a Path which, when diligently followed, will take anyone regardless of race, class or gender to that same Perfect Enlightenment. The Teachings about this Path are called the Dhamma, literally meaning "the nature of all things" or "the truth underlying existence". It is beyond the scope of this pamphlet to present a thorough description of all of these Teachings but the following 7 topics will give you an overview of what the Buddha taught:
1. The way of Inquiry
The Buddha warned strongly against blind faith and encouraged the way of truthful inquiry. In one of His best known sermons, the Kalama Sutta, the Buddha pointed out the danger in fashioning one's beliefs merely on the following grounds: on hearsay, on tradition, because many others say it is so, on the authority of ancient scriptures, on the word of a supernatural being, or out of trust in one's teachers, elders, or priests. Instead one maintains an open mind and thoroughly investigates one's own experience of life. When one sees for oneself that a particular view agrees with both experience and reason, and leads to the happiness of one and all, then one should accept that view and live up to it!
This principle, of course, applies to the Buddha's own Teachings. They should be considered and inquired into using the clarity of mind born of meditation. Only when one sees these Teachings for oneself in the experience of insight, do these Teachings become one's Truth and give blissful liberation.
The traveller on the way of inquiry needs the practice of tolerance. Tolerance does not mean that one embraces every idea or view but means one doesn't get angry at what one can't accept.
Further along the journey, what one once disagreed with might later be seen to be true. So in the spirit of tolerant inquiry, here are some more of the basic Teachings as the Buddha gave them.
2. The Four Noble Truths
The main Teaching of the Buddha focuses not on philosophical speculations about a Creator God or the origin of the universe, or on a heaven world ever after. The Teaching, instead, is centred on the down-to-earth reality of human suffering and the urgent need to find lasting relief from all forms of discontent. The Buddha gave the simile of a man shot by a poison-tipped arrow who, before he would call a doctor to treat him, demanded to know first who shot the arrow and where the arrow was made and of what and by whom and when and where ... this foolish man would surely die before his questions could be well answered. In the same way, the Buddha said, the urgent need of our existence is to find lasting relief from recurrent suffering, which robs us of happiness and leaves us in strife.
Philosophical speculations are of secondary importance and, anyway, they are best left until after one has well trained the mind in meditation to the stage where one has the ability to examine the matter clearly and find the Truth for oneself.
Thus, the central Teaching of the Buddha, around which all other teachings revolve, is the Four Noble Truths:
1.That all forms of being, human and otherwise, are afflicted with suffering.
2.That the cause of this suffering is Craving, born of the illusion of a soul (see below, note 7).
3.That this suffering has a lasting end in the Experience of Enlightenment (Nibbana) which is the complete letting go of the illusion of soul and all consequent desire and aversion.
4.That this peaceful and blissful Enlightenment is achieved through a gradual training, a Path that is called the Middle Way or the Eightfold Path.
It would be mistaken to label this Teaching as 'pessimistic' on the grounds that it begins by centring on suffering. Rather, Buddhism is 'realistic' in that it unflinchingly faces up to the truth of life's many sufferings and it is 'optimistic' in that it shows a final end of the problem of suffering - Nibbana, Enlightenment in this very life! Those who have achieved this ultimate peace are the inspiring examples who demonstrate once and for all that Buddhism is far from pessimistic, but it is a Path to true Happiness.
3. The Middle Way or Eightfold Path
The Way to end all suffering is called the Middle Way because it avoids the two extremes of sensual indulgence and self-mortification. Only when the body is in reasonable comfort but not over-indulged has the mind the clarity and strength to meditate deeply and discover the Truth. This Middle Way consists of the diligent cultivation of Virtue, Meditation and Wisdom, which is explained in more detail as the Noble Eightfold Path.
1.Right Understanding
2.Right Thought
3.Right Speech
4.Right Action
5.Right Livelihood
6.Right Effort
7.Right Mindfulness
8.Right Concentration
Right Speech, Action and Livelihood constitute the training in Virtue or Morality. For a practising Buddhist it consists of maintaining the five Buddhist Precepts, which are to refrain from:
1.Deliberately causing the death of any living being;
2.Intentionally taking for one's own the property of another;
3.Sexual misconduct, in particular adultery;
4.Lying and breaking promises;
5.Drinking alcohol or taking stupefying drugs which lead to lack of mindfulness.
Right Effort, Mindfulness and Concentration refer to the practice of Meditation, which purifies the mind through the experience of blissful states of inner stillness and empowers the mind to penetrate the meaning of life through profound moments of insight.
Right Understanding and Thought are the manifestation of Buddha-Wisdom which ends all suffering, transforms the personality and produces unshakeable serenity and tireless compassion.
According to the Buddha, without perfecting the practice of Virtue it is impossible to perfect Meditation, and without perfecting Meditation it is impossible to arrive at Enlightenment Wisdom. Thus the Buddhist Path is a Gradual Path, a Middle Way consisting of Virtue, Meditation and Wisdom as explained in the Noble Eightfold Path leading to happiness and liberation.
4. Kamma
Kamma means 'action'. The Law of Kamma means that there are inescapable results of our actions. There are deeds of body, speech or mind that lead to others' harm, one's own harm, or to the harm of both. Such deeds are called bad (or 'unwholesome') kamma. They are usually motivated by greed, hatred or delusion. Because they bring painful results, they should not be done.
There are also deeds of body, speech or mind that lead to others' well being, one's own well being, or to the well being of both. Such deeds are called good (or 'wholesome') kamma. They are usually motivated by generosity, compassion or wisdom. Because they bring happy results, they should be done as often as possible.
Thus much of what one experiences is the result of one's own previous kamma. When misfortune occurs, instead of blaming someone else, one can look for any fault in one's own past conduct. If a fault is found, the experience of its consequences will make one more careful in the future. When happiness occurs, instead of taking it for granted, one can look to see if it is the result of good kamma. If so, the experience of its pleasant results will encourage more good kamma in the future.
The Buddha pointed out that no being whatsoever, divine or otherwise, has any power to stop the consequences of good and bad kamma. The fact that one reaps just what one sows gives to the Buddhist a greater incentive to avoid all forms of bad kamma while doing as much good kamma as possible.
Though one cannot escape the results of bad kamma, one can lessen their effect. A spoon of salt mixed in a glass of pure water makes the whole very salty, whereas the same spoon of salt mixed in a freshwater lake hardly changes the taste of the water. Similarly, the result of a bad kamma in a person habitually doing only a small amount of good kamma is painful indeed, whereas the result of the same bad kamma in a person habitually doing a great deal of good kamma is only mildly felt.
This natural Law of Kamma becomes the force behind, and reason for, the practice of morality and compassion in our society.
5. Rebirth
The Buddha remembered clearly many of His past lives. Even today, many Buddhist monks, nuns and others also remember their past lives. Such a strong memory is a result of deep meditation. For those who remember their past life, Rebirth is an established fact which puts this life in a meaningful perspective.
The Law of Kamma can only be understood in the framework of many lifetimes, because it sometimes takes this long for Kamma to bear its fruit. Thus Kamma and Rebirth offer a plausible explanation to the obvious inequalities of birth; why some are born into great wealth whereas others are born into pathetic poverty; why some children enter this world healthy and full-limbed whereas others enter deformed and diseased... The fruits of bad Kamma are not regarded as a punishment for evil deeds but as lessons from which to learn, for example, how much better to learn about the need for generosity than to be reborn among the poor!
Rebirth takes place not only within this human realm. The Buddha pointed out that the realm of human beings is but one among many. There are many separate heavenly realms and grim lower realms, too, realms of the animals and realms of the ghosts. Not only can human beings go to any of these realms in the next life, but we can come from any of these realms into our present life. This explains a common objection against Rebirth that argues "How can there be Rebirth when there are ten times as many people alive today than there were 50 years ago?" The answer is that people alive today have come from many different realms.
Understanding that we can come and go between these different realms, gives us more respect and compassion for the beings in these realms. It is unlikely, for example, that one would exploit animals when one has seen the link of Rebirth that connects them with us.
6. No Creator God
The Buddha pointed out that no God or priest nor any other kind of being has the power to interfere in the working out of someone else's Kamma. Buddhism, therefore, teaches the individual to take full responsibility for themselves. For example, if you want to be wealthy then be trustworthy, diligent and frugal, or if you want to live in a heaven realm then always be kind to others. There is no God to ask favours from, or to put it another way there is no corruption possible in the workings of Kamma.
Do Buddhists believe that a Supreme Being created the universe? Buddhists would first ask which universe do you mean? This present universe, from the moment of the 'big bang' up to now, is but one among countless millions in Buddhist cosmology. The Buddha gave an estimate of the age of a single universe-cycle of around 37,000 million years, which is quite plausible when compared to modern astrophysics. After one universe- cycle ends another begins, again and again, according to impersonal law. A Creator God is redundant in this scheme.
No being is a Supreme Saviour, according to the Buddha, because whether God, human, animal or whatever, all are subject to the Law of Kamma. Even the Buddha had no power to save. He could only point out the Truth so that the wise could see it for themselves. Everyone must take responsibility for their own future well-being, and it is dangerous to give that responsibility to another.
7. The Illusion of Soul
The Buddha taught that there is no soul, no essential and permanent core to a living being. Instead, that which we call a 'living being', human or other, can be seen to be but a temporary coming together of many activities and parts - when complete it is called a 'living being', but after the parts separate and the activities cease it is not called a 'living being' anymore. Like an advanced computer assembled of many parts and activities, only when it is complete and performs coherent tasks is it called a 'computer', but after the parts are disconnected and the activities cease it is no longer called a 'computer'. No essential permanent core can be found which we can truly call 'the computer', just so, no essential permanent core can be found which we can call 'the soul'.
Yet Rebirth still occurs without a soul. Consider this simile: on a Buddhist shrine one candle, burnt low, is about to expire. A monk takes a new candle and lights it from the old. The old candle dies, the new candle burns bright. What went across from the old candle to the new? There was a causal link but no thing went across! In the same way, there was a causal link between your previous life and your present life, but no soul has gone across.
Indeed, the illusion of a soul is said by the Buddha to be the root cause of all human suffering. The illusion of 'soul' manifests as the 'Ego'. The natural unstoppable function of the Ego is to control. Big Egos want to control the world, average Egos try to control their immediate surroundings of home, family and workplace, and almost all Egos strive to control what they take to be their own body and mind. Such control manifests as desire and aversion, it results in a lack of both inner peace and outer harmony. It is this Ego that seeks to acquire possessions, manipulate others and exploit the environment. Its aim is its own happiness but it invariably produces suffering. It craves for satisfaction but it experiences discontent. Such deep- rooted suffering cannot come to an end until one sees, through deep and powerful meditation, that the idea 'me and mine' is no more than a mirage.
These seven topics are a sample of what the Buddha taught. Now, to complete this brief sketch of Buddhism, let's look at how these Teachings are practised today.
Types of Buddhism
One could say that there is only one type of Buddhism and that is the huge collection of Teachings that were spoken by the Buddha. The original Teachings are found in the 'Pali Canon', the ancient scripture of Theravada Buddhism, which is widely accepted as the oldest reliable record of the Buddha's words. Theravada Buddhism is the dominant religion in Sri Lanka, Burma, Thailand, Cambodia and Laos.
Between 100 to 200 years after the passing away of the Buddha, the Sangha (the monastic community) split over the political question of 'Who runs the Sangha?' A controversy over some monastic rules was decided by a committee of Arahats (fully Enlightened monks or nuns) against the views of the majority of monks. The disgruntled majority resented what they saw as the excessive influence of the small number of Arahats in monastery affairs. From then on, over a period of several decades, the disaffected majority partially succeeded in lowering the exalted status of the Arahat and raising in its place the ideal of the Bodhisattva (an unenlightened being training to be a Buddha). Previously unknown scriptures, supposedly spoken by the Buddha and hidden in the dragon world, then appeared giving a philosophical justification for the superiority of the Bodhisattva over the allegedly 'selfish' Arahat. This group of monks and nuns were first known as the 'Maha Sangha', meaning 'the great (part) of the monastic community'.
Later, after impressive development, they called themselves the 'Mahayana', the 'Greater Vehicle' while quite disparagingly calling the older Theravada 'Hinayana', the 'Inferior Vehicle'. Mahayana still retains most of the original teachings of the Buddha (in the Chinese scriptures these are known as the 'Agama' and in the Tibetan version as the 'Kangyur') but these core teachings were mostly overwhelmed by layers of expansive interpretations and wholly new ideas. The Mahayana of China, still vibrant in Taiwan, reflects an earlier phase of this development, the Mahayana of Vietnam, Korea and Japan (mostly Zen) is a later development, and the Mahayana of Tibet and Mongolia is a much later development still.
Buddhism's relevance to the world today
Today, Buddhism continues to gain ever wider acceptance in many lands far beyond its original home. Here in Australia, many Australians through their own careful choice are adopting Buddhism's peaceful, compassionate and responsible ways.
The Buddhist Teaching of the Law of Kamma offers our society a just and incorruptible foundation and reason for the practice of a moral life. It is easy to see how a wider embracing of the Law of Kamma would lead any country towards a stronger, more caring and virtuous society.
The Teaching of Rebirth places this present short lifetime of ours in a broader perspective, giving more meaning to the vital events of birth and death. The understanding of Rebirth removes so much of the tragedy and grief surrounding death and turns one's attention to the quality of a lifetime, rather than its mere length.
From the very beginning, the practice of meditation has been at the very heart of the Buddhist Way. Today, meditation grows increasingly popular as the proven benefits to both mental and physical well being become more widely known. When stress is shown to be such a major cause of human suffering, the quieting practice of meditation becomes ever more valued.
Today's world is too small and vulnerable to live angry and alone, thus the need for tolerance, love and compassion is so very important. These qualities of mind, essential for happiness are formally developed in Buddhist meditation and then diligently put into practice in everyday life.
Forgiveness and gentle tolerance, harmlessness and peaceful compassion are well known trademarks of Buddhism, they are given freely and broadly to all kinds of beings, including animals of course, and also, most importantly, to oneself. There is no place for dwelling in guilt or self-hatred in Buddhism, not even a place for feeling guilty about feeling guilty!
Teachings and practices such as these are what bring about qualities of gentle kindness and unshakeable serenity, identified with the Buddhist religion for 25 centuries and sorely needed in today's world. In all its long history, no war has ever been fought in the name of Buddhism. It is this peace and this tolerance, growing out of a profound yet reasonable philosophy, which makes Buddhism so vitally relevant to today's world.
Are rebirth and karma for real?
Is rebirth for real - either as a human or in one of the other realms? This is the question most Westerners ask as soon as they become interested in Buddhism. Karma (Pali: Kamma) - the law of cause and effect - operates across multiple lifetimes, but where's the proof that there is any life other than the current one?
It's a complex subject and each tradition has its own explanation. It isn't uncommon for different teachers in the same tradition to have a different take on rebirth. One thing's for sure, there is no scientific proof of rebirth (yet). There are rational explanations, but they all rest on unprovable assumptions.
One way to approach the question of rebirth is suggested by Thanissaro Bhikkhu, who says, "You don't have to believe in rebirth, you just have to take it as a working hypothesis." Other teachers, such as Ajahn Summedho, have a similar view, that since we can never know what will happen after death, it makes sense to practise Dharma (Pali: Dhamma) and live this life in the best way possible.
Some well-known monks, Ajahn Brahm and P.A. Payutto among them, say that when meditators reach the third or fourth jhana (level of absorbtion) they are able to "read their past lives" as the Buddha did and experience the truth of rebirth. But this ability is by no means universal, even among meditation masters.
Another explanation championed by Buddhadasa, Thailand's most revered monk, is that rebirth in a series of physical bodies is "conventional talk" to make the subject understandable for the masses, but in "Dharma talk" what the Buddha really meant was that each life was the arising of the ego in the mind. So we experience "death" and "rebirth" (of the ego) many times each day. Similarly, the six realms of existence all correspond to states of mind. In the same way, the cause and effect of karma can be observed in our own mental states - when we do good deeds it results in a wholesome mental state, when we do bad deeds, we experience unwholesome mental states.
This rational explanation of rebirth and karma doesn't necessarily exclude the traditional view. It augments it. What works for me is to take both of them as working hypotheses and practise accordingly. Recalling the Buddha's story about the man shot with a poisoned arrow, if we need to have every detail of the teaching proved to us at the outset, we'll be dead before we start practising.
What is our purpose in life?
The traditional answer to this is that our purpose is to attain nirvana and stop the endless cycle of rebirths and suffering. But the idea of a general purpose for mankind suggests that someone or something created that purpose, which in turn suggests an omnipotent deity.
The way I think of it is that we have no pre-ordained purpose. We evolved, and here we are. Because we also evolved language and conceptual thinking, we got stuck with this concept of a self, an ego that makes us feel separate from everything else. The ego needs constant reassurance of its importance, which is why we cling to our views and defend them fanatically, and why we are constantly criticizing others. Our ego rules our lives. It is terrified of being snuffed out.
We handle this in different ways. Some of us have lots of kids so we can feel that a part of us lives on forever through our descendants. Some of us perform heroic deeds so that our names will live on in history forever. Some of us get onto Ripley's Believe It Or Not with the world's longest moustache or beating the world record for smashing melons with our head, or some such nonsense, so that we'll achieve digital immortality. Some of us cling to the idea that a god will give us eternal life in some form after death.
For those of us who don't find this pseudo-immortality or unguaranteed immortality satisfying, there's a need to create our own purpose in life. This is where Buddhism fits the bill nicely. Instead of being ruled by the ego and its fears, get rid of it! Being rid of the ego and the suffering it brings is what Ajahn Jagaro called "True Freedom" - a very appealing idea for all of us.
If we don't achieve true freedom in this life, we should get another chance in a future life. But simply diminishing the ego and increasing freedom in this life seems like a worthwhile purpose to me.
What's the difference between Theravada and Mahayana?
To preserve the monastic order, the Buddha set down 227 rules for a bhikkhu (monk) to observe and 311 for a bhikkhuni (nun). Before his death (known as parinirvana) he said that some minor rules could be changed.
Within a short time of his passing away there was disagreement over what could be changed and different sects emerged. The more reformist sects later called themselves Mahayana (greater vehicle) and referred to the conservative sects as Hinayana (lesser vehicle). The only conservative sect remaining today is Theravada, which is prevalent in Sri Lanka, Burma and Thailand. Theravada recognises the Pali Canon as its scriptures and a variety of ancient Theravadin commentaries.
Whereas Theravada spread to the south and east, Mahayana moved to the northwest through what is now Pakistan and Afghanistan and then across Central Asia to China, Tibet, Vietnam, Korea and Japan. For historical reasons, the language of Mahayana scriptures was Sanskrit and that of Theravada was Pali. Hence the difference in spelling of some common Buddhist terms: Nirvana/Nibbana, Sutra/Sutta, Karma/Kamma, Dharma/Damma, etc. Westerners are more familiar with Mahayana Sanskrit terms.
Mahayana also has its own scriptures in addition to the Pali Canon, the most important of which is the Lotus Sutra. These sutras are purported to be the Buddha's secret "higher" teachings, which were handed down only to those who were ready for them - an idea emphasised at the beginning of the Lotus Sutra.
Apart from a modified monastic code which made monasticism possible in harsh environments such as Tibet, Mahayana emphasises the Bodhisattva Ideal, where a man vows not to achieve final enlightenment until all sentient beings have been saved. So anyone helping others to achieve enlightenment can be considered a bodhisattva. In Theravada, the term bodhisattva usually refers only to the historical Buddha in his previous lives. Historically, some Mahayanists consider Theravadins to be selfish for seeking enlightenment only for themselves, while some Theravadins consider Mahayanists to have deviated from what the Buddha taught.
The various sutras and sects of Mahayana reflect different ways of reaching enlightenment appropriate for different people with different levels of ability. Because of this, a number of "mythical" buddhas and bodhisattvas are revered and used as objects of meditation. Theravadins revere only the historical Buddha and only his image is seen in temples.
Mahayana tends to emphasise the concept of sunyata (void-ness) in its teachings and tends to have a more specific idea of what passes from rebirth to rebirth (consciousness, comprising awareness and memory).
Personally, I found that the more I read about Mahayana and the Tibetan tradition known as Vajrayana, the more I accepted that all sects are going in the same direction and there is no point in considering any one of them better than another.
Which tradition should I choose?
I suggest reading about Theravada first and then investigating the other traditions to see which suits you best. Your decision may also depend on your Buddhist friends and what is available where you live.
As far as I know, the main traditions known in the West are Theravada, Tibetan, Zen, Pure Land and Nichiren. One myth that seems to have grown up over the years is that with Mahayana one can reach enlightenment in one lifetime whereas with Theravada it takes aeons. This notion seems to have been pushed by the Chinese Zen patriarchs, in particular Huang Po, as illustrated in The Zen Teaching of Huang Po. In modern times the idea has been spread by influential author-scholar John Blofeld, who translated Huang Po's works into English and wrote several excellent books on Buddhism. But it all seems pretty ridiculous because how could anyone know how many lives ago any particular person started consciously working towards enlightenment?
Blofeld followed Zen and then Tibetan Buddhist Tantrism, describing both as the "Short Path." However, it isn't difficult to see that any tradition that emphasises meditation - as the Buddha did - will be a short path. In the past century, the Thai Forest Tradition is a good example of a Theravadin tradition that produced a number of enlightened masters.
According to Blofeld, Mahayana and Tibetan Buddhism in particular offer ways of practice to suit people at every level. After all, not everyone has an aptitude for meditation. A lot of people prefer something simpler, such as praying, chanting, various forms of devotion and pilgrimages. He describes Zen and Theravada as "formless," meaning the practice is mostly just you and your mind. But in fact there's a lot more to both than just meditation.
Tibetan Buddhism seems to attract Westerners because there are now a lot of Tibetan lamas and monasteries in the West, because of the charisma of the Dalai Lama, because it can be a "Short Path," because of its reputation for developing psychic powers and because of its many varied methods of practice. However, Tibetan Buddhism has absorbed much of the ancient, shamanistic Bon religion of Tibet, so it's wise to read up on Tibet thoroughly before committing to it.
Zen attracts Westerners because it's something of a "back to basics" tradition with an emphasis on meditation and very little ritual. Sakyamuni, the historical Buddha, is revered rather than the other mythical buddhas and bodhisattvas of the Mahayana sutras. Although it originated in China, the type of Zen practised in the West is mostly Japanese.
Theravada attracts Western practicioners because it is seen as the oldest and purest form of Buddhism, one that reveres only Sakyamuni and in theory concentrates on meditation. The Thai Forest Tradition which developed in the late 1800s was an effort to practise exactly as the Buddha did, wandering in the jungle and meditating in caves. Although the jungle is largely gone now, a number of Westerners joined Ajahn Chah's international monastery in the 1970s and later spread the practice in other countries: Ajahn Jagaro and Ajahn Brahm in Australia, Thanissaro Bhikkhu in the USA and Ajahn Sumedho in the UK. For a brief look at the origins of this tradition, see Thanissaro Bhikkhu's Customs of the Noble Ones. For a more detailed treatment, read Forest Recollections.
Pure Land was once widespread in China and is still practised among Chinese around the world. A refined form of Pure Land (Jodo and Shin Jodo) developed in Japan and has spread to the West. Pure Land involves purifying the mind by chanting the name of the Amitabha (Amida) Buddha to gain help in reaching a realm after death from where it is easy to reach enlightenment. On a deeper level, Pure Land equals pure mind and Amitabha represents our own qualities rather than an external saviour. Pure Land is sometimes combined with Zen practice.
Nichiren is a homegrown Japanese tradition advocating chanting of a phrase hailing the Lotus Sutra. An offshoot of Nichiren is the lay organisation, Sokka Gakai International.
There are a few Buddhist sects and organisations that are controversial in some way, usually because of their founder/leader or his particular beliefs. Before getting involved with Sokka Gakai (SGI), the Friends of the Western Buddhist Order (FWBO), Shugden or Diamond Way (Karma Kagyu), you might want to google for information about their background.
How do I become a Buddhist?
Although there is a ceremony of taking the Three Refuges (the Buddha, the Dharma, and the Sangha), there isn't any "conversion" involved and you aren't required to renounce any other religion or beliefs. In fact, it seems to be more of a social statement to show others that you have become a Buddhist.
In my opinion, once you accept the Buddha's teachings as a way of life and try to follow the Five Precepts for lay people, you're a Buddhist. For me, this involved a lot of reading Dharma and listening to Dharma talks on the Internet. Rather than read the scriptures (which are often difficult), I chose books by monks and nuns who already had a deep knowledge of Dharma through study and practice, and who had a talent for explaining it. I looked at how Buddhism developed over the millennia and decided to start off with Theravada, which is the original form of Buddhism based on the Pali Canon. Later, I investigated the various Mahayana traditions too.
It was obvious to me that reducing the power of the ego to control our lives was a foundation of Buddhism. For my practice, I concentrated on Right Speech (a component of the Noble Eightfold Path) because I thought it would give the fastest results. I expected if I started being nice to people, eventually they'd be nicer to me. That happened, but much more than that. I found myself examining my intentions every time I felt like defending my views, arguing with someone, contradicting them, criticizing them, comparing myself with them or judging them in any way at all.
Pretty soon it was obvious that much of what I said or did was designed to boost my sense of self-worth and that "true freedom" was to escape this tyranny of the ego.
Later I started meditating, since this is the only way to experience the truth of the teaching rather than just understanding them intellectually. Even though the majority of people born into Buddhism may not meditate, it's essential for the serious Buddhist.
Some Westerners have a problem with whether they are or aren't a Buddhist, usually because they still have some belief in god or because they haven't come to believe in rebirth. The following talk by Ajahn Jagaro, a Western monk of the Thai Forest Tradition, will be helpful for anyone asking himself, "Am I a Buddhist?"
________________________________________
Am I a Buddhist?
by Ajahn Jagaro
Teaching people who have only recently encountered Buddhism I am often asked the question "How do you become a Buddhist?" or "How do you know when you are a Buddhist?" This type of enquiry is indeed healthy and to be encouraged not only amongst those new to Buddhism but also for people born and raised as Buddhists. So go ahead and ask yourself: "Am I a Buddhist?"
I expect that there will be many who will answer "Yes" and those who say "No", but I wonder how many will be thinking "Oh ... Ahm,.. I don't know." So let us contemplate this business of being a Buddhist a bit more.
To begin our enquiry it may be worthwhile to know what the Buddha said on the matter. The following episode is taken from the Buddhist scriptures (Anguttara Nikaya, Vol IV):
"Once, the Lord dwelt amongst the Sakyans in the Banyan Tree Monastery at Kapilavatthu, and while there, Mahanama the Sakyan came to him and asked;
"How, Lord, does one become a lay disciple?"
"When one has taken refuge in the Buddha, the Dhamma and the Sangha, then one is a lay disciple".
"How, Lord, is a lay disciple virtuous?"
"When a lay disciple abstains from killing, stealing, sexual misconduct, lying and drinking intoxicants, then he is virtuous."
Here the Buddha clearly states that by taking refuge in the Buddha, Dhamma and Sangha one becomes a disciple or, in modern terminology, a Buddhist. The classical formula of going for refuge, which has been passed down from the time of the Buddha is as follows;
Buddham Saranam Gacchami (I go for refuge to the Buddha)
Dhammam Saranam Gacchami (I go for refuge to the Dhamma)
Sangham Saranam Gacchami (I go for refuge to the Sangha)
However one does not become a Buddhist through the mere repetition of these words nor by the performance of any other ceremony ritual or initiation. On the other hand, though one has not performed any ceremony or ritual, one may still be a Buddhist. Put simply, this means that no one can make you a Buddhist nor can anyone stop you from being a Buddhist. It is a volitional choice that one makes when one has sufficient confidence in the Teacher and the Teaching. In the commentaries to the scriptures it explains this as, "It is an act of consciousness devoid of defilements, motivated by confidence in and reverence for the Triple Gem"...
Here I would like to relate something of my own experience to help explain this point. When I first came in contact with Buddhism I did not consider myself a religious person. If anything, I thought of myself as an atheist and felt that religion had little relevance to real life. However, I did find the Buddha's Teachings and in particular the practice of meditation very appealing. I had a desire to find out more about it and this lead me into a monastery where I was eventually ordained as a monk.
One day a young Thai student, wanting to practise his English, casually asked me "Are you a Buddhist?" But in my mind I wondered whether or not I was a Buddhist. I must confess that it was a strange position to be in - a Buddhist monk who doesn't know whether he is a Buddhist! Yet that situation persisted for over a year before the meaning of both the question and the answer became clear to me.
During that year as I continued to study and practise the Dhamma I began to feel very comfortable with the teaching and increasingly confident that this was the way for me. With this came the conscious recognition that I had chosen the Buddha as my Teacher and considered him as the embodiment of the spiritual ideals of peace and liberation. I had also chosen to follow the path contained in his Teaching (the Dhamma) being confident that it would lead to liberation. And while on this path I would seek the guidance and try to emulate the example of all the noble disciples who constitute the Sangha. It was indeed wonderful to discover that I was a Buddhist and not just a Buddhist monk!
Now becoming a Buddhist does not mean that one has to either agree with or believe in everything that is taught or practised by all the countless Buddhist sects and groups throughout the world. Nor do we have to believe that it is the only way and that all the other religions are no good. It simply means that having looked at and probed into this teaching of the Buddha, having tried it and having seen that it does work, one has confidence in it and chooses to take refuge in the Buddha, the Dhamma, and Sangha.
However if you are still unsure as to whether you are a Buddhist or you are not, don't worry about it, just keep on practising.
With Metta,
Jagaro Bhikkhu.
________________________________________
If you found this page useful or have any comments you can contact me at craigo@tale ofgenji.org.
[ links | home | bibliography ]
moreResolved Question: the diane princess of wales treatment centre norfork?
its an alcohol detox place for people who have an alcohol problem it's in gininham/norfolk
moreResolved Question: Is this the cure for Autism?
Thanks everyone for responding to my question. I saw the lady again and she swears that her grandson was cured by this Dr Leong guy. Here is the info from the net that i collected on Dr Leong Tole Center. What do you all think about this?
AUTISM, AUTISTIC, ADHD, ADD, Coma Brain Damage, Special Autistic Kids Treatment Cure By our Master Tole .
These Autism , Epilepsy, coma, brain damage etc has been on our research and treatment top list from 1984 .
Master Tole practices the complete Ancient Chinese Way of THE TOLE'S WAY OF MEDICATIONS in the modern Autism Treatment Cure -since 1984 for Autism.
Each Autistic kids are not the same, different in a few or more conditions and also recovery condition , also lever and rate of recovery.
(8)Autistic Kids.
1. Autistic Kids Disorder
Autistic Kids symptoms:
(A) total of six (or more) items from (1), (2), and (3),
with at least two from (1),
and one each from (2) and (3):
1. Autism Autistic Kids qualitative impairment in social interaction, as manifested by at least two of the following:
(a) Impairment in the use of multiple non-verbal behaviors such as eye-to-eye gaze, facial expression, body postures, and gestures to regulate social interaction
(b) failure to developed relationships appropriate to developmental level
(c) a lack of spontaneous seeking to share enjoyment, interests, or achievements with other people (e.g., by a lack of showing, bringing, or pointing out objects of interest)
(d) lack of social or emotional response
2. Autism qualitative impairments in communication as manifested by at least one of the following:
(a) delay in, or total lack of, the development of spoken language (not accompanied by an attempt to compensate through alternative modes of communication such as gestures or mime)
(b) without adequate speech, marked impairment by in the ability to initiate or sustain a conversation with others
(c) repetitive use of language or words or phases
(d) lack of varied, spontaneous make-believe play or social imitative play appropriate to developmental level
3. Autism restricted repetitive and stereotyped patterns of behavior, interests, and activities, as manifested by at least one of the following:
(a) autism encompassing preoccupation with one or more stereotyped patterns of interest that is abnormal either in intensity or focus
(b) autism apparently inflexible adherence to specific, nonfunctional routines or rituals
(c) stereotyped and repetitive motor mannerisms (e.g., hand or finger flapping or twisting, or complex whole-body movements or with an object)
(d) autism persistent of liking an object, movements with sound.
(B) Delays or abnormal functioning in at least one of the following areas,
with onset around 2 and half of age to 3 and half years old:
(1) social interaction,
(2) language as used in social communication, or
(3) symbolic or imaginative play (playing or talking some form of outer space words or cartoon's words or play).
Symptoms of Asperser's include: impaired ability to utilize social cues such as body language, irony, or other subtext of communication; restricted eye contact and socialization; limited range of encyclopedic interests; preservative, odd behaviors; didactic, verbose, monotone, droning voice; concrete thinking; over-sensitivity to certain stimuli; and unusual movements.
All these are the symptom of autism and we have the treatment for all these problem. You have to spend enough time for the intensive treatment in order to get good result, it varies from 1 month to 6 months or more for intensive treatment (remedies, remedy).
Some of the Autistic kids that is difficult to get near to 100 % cure is that they started late on themselves more then 11 years old for some, and others are too stubborn, but we still gets major improvement about 80-90% or so until they can get easy living in their life.
We have long distance friends that cannot come over for intensive treatment with us yet just with our THE TOLE'S SPECIAL herbal medicine powder and our advise of do's and don'ts gets tremendous improvement!!!
So not to worry, we can get you your kid a special do's and dont's and other special advise on to how to treats them from stage to stage of improvement.
We will be in contact with the e-mail and phone during your kids treatment.
The True Story From Korea
Joe is 8 years old an Autistic Kid from Korea. Even though Korea recognized acupuncture and Joe's grand father is the top acupuncture physician there, he can't help. Others specialist can not do much for remedy.
Being a father of an autistic kid, his father has a lot of pressure and looking for answer desperately. There finally came to see our MASTER LEONG through high recommendation from a friend.
When he first came into our centre everyone in the premise had a shock from his 'super-hyper active behavior'.Jumping and screaming all over the place and zero communication and eyes contact. He is in his own world, very scared and frustrated, until he hits himself on the head continuous for about 10 mins to 30 mins.
Master Leong applied Qi Qong and acupuncture treatment to calmed him down. According to Master Leong it is his brain's Qi is not moving smoothly . He calm down after 30 minutes ,then had another session of Qi Qong and acupuncture after one hour.
3 days of treatment went by and they can see that Joe can respond to instruction from his father and has some eyes contact. They went back to Korea because his father has only 3 days of lift from work, but he book for the second visit that is after six months. He took 6 months of herbal medication ( 168 TOLE'S SPECIAL BRAIN'S POWDER )home and a list of do's and done's .
After 6 months they came for 30 days of treatment. We saw a lot of different from 6 months back when they first visit us. The father is so happy and told us he have finally found the right place for his son Joe. He said all his relative in Korea said he has improved a lot since he took our treatment and special brain's powder.
For the 30 days here everyday he has 2 session of treatment, that is 60 treatments in total. We can see him improving everyday and in the end of the treatment he was about 80% !!! recovered. They have to go home now and promise to come in 12 months time. This time he took 12 months of medication (Tole's Brain's powder) with him.
The 3rd visit comes, he was almost 100% recovered!!! when we see him. Still we give him the same treatment for 30 days. In the end of this trip he is quit confident and normal in most of his activities. They went home with a HAPPY HEART !!! NO MORE MEDICINE, WORRY, STRESS, FRUSTRATION, SLEEPLESS NIGHT.
This article is written by Miss S.Y. Chong our top student 1995, her practical 3 years assignment in our medical centre.
Words from our top student, Miss Chong S.Y.
I hope all the special kids can get well and live a normal life.
Best wishes.
Case 2- True Story
Name : Zi Ran
Sex : Male
Age : 4
Complain :
Doctor has been authenticating that he has autistic since 1 year old. His families already tried all kinds of treatment and therapies to get him out from autism. Others specialist cannot do much for remedy. Being parents of an autistic kid, their parents have a lot of pressure and looking for treatment desperately.
They say that their son has no eye-to-eye gaze, facial expression, body postures and gestures to regulate social interaction. He cannot share his interest and enjoyment with anybody even his sister and his parents. He cannot make a conversation with others and only make a noise sound, not even a single word from him. He is totally in his own world and don't care about anything that happen around him. Sometimes he will repeat his behavior or interest. He cannot focus on one thing and always scream and throw tantrum if he didn't get what he want or when things does not happen the usual way.
Finally one of their friends has known about Master Leong from one of his colleague and he also heard that Master Leong is a successful traditional Master , being the Master in acupuncture and the Top Chinese Physician in this part of the world. Has been treating many autistic kids ,The friend said during his own treatment in the medical center he saw many autistic kids improved. They agreed to meet Master Leong and ask him to do Neuro Acupuncture and THE TOLE'S herbal medicine treatment to their son.
After making an appointment they meet Master Leong at The Tole Acupuncture & Herbal Medical Centre Sdn. Bhd. They told everything about Zi Ran. Master Leong has treated many autistic kids before and he knows what Zi Ran condition.
Acupuncture:
Master Leong applied THE TOLE'S NEURO QI GONG AND ACUPUNCTURE to calmed him down. Master Leong told them that Qi energy in Zi Ran brain not moving smoothly. Master Leong will let the energy move smoothly and keep it balancing back to normal. He calm down after 30 minutes treatment and continue it until one hour for first session. He cannot stay in one place, he also disturb every kids who play their toy and he screams if they didn't let him play. Even when the parents try to stop him it was difficult. They try biting him really hard but it did not work he still wants to have his way and disturb others.
He still continues doing acupuncture and after 3 days of acupuncture he shows a great improvement. His eyes contact has improve and he can see his mother eyes more than 10 seconds. He responds to his father when his father calls his name.
Conclusion:
He still continuing doing acupuncture and take medication (The Tole's Brain Powder). After a few months doing THE TOLE'S NEURO Acupuncture, all people around him keep saying that he has been improving everyday and now time he was 80% recovered. Now his eyes contact are perfect, he can make facial expression and his body posture and gestures are improve. No un-meaningful screaming from his mouth anymore and he can SPEAK like normal kids. That was impressed anybody (all the regular patients) who see him. They were surprised for him because he started with "0" communication "0" eyes contact in his own world and always scream whenever he cannot get his own way and severe Autism but now can communicate and answer the question back and play normally very charming all the time with others. He also can share interest and enjoyment with other people. His super hyperactive behavior also change and now he is smarter and love to study. He is excellent in Mathematics and love to do his school homework. He can focus in whatever he does now and he is not in his world anymore. He is almost 100% recovered! When we see him. He still continue the same treatment to build up his confident to begin a normal life like other kids.
Finally their parents found the miracle touch from Master Leong, traditional doctors and physician. They are very happy on what have he done and their son life totally change after they met Master Leong. His families and other people were happy with her improvement and condition right now. They were very happy with new reborn of Zi Ran. And give the whole family joy and happiness that could not be found with Zi Ran's old self.
Autistic Case 3 - True Story
Name : Zhong Yu of KL .
Cannot talk, no eye contact, cannot stop running around, very bad behavior , Hyper active, cannot accept NO for an answer and many others , but love music very much must buy CD's of a few singers and hold them in his hands all the time and at times he will give you a few rhythm of the sound he likes, never understand a thing of this world or instructions or happenings but only his few CD's.
After 3 months of treatment he could talk and react to his name and calls, after 9 months more he could go to a normal school .
Autism Cure Case 4- True Story
Name : Wlison of KL ,Age 5 .
Seriously Heavy Autism- No speech, cannot go out of his home otherwise the parent has to carry him tide for hours even, very scare of all things, very hyperactive at home ,very aggressive behavior, no eye contact, jumping up and down all the time, don't understand any things or words in this world, all in his own Autism world.
It took a long time to get him all out of his own Autism world, 12 months . Daily with our Autism Neuro Acupuncture and Herbal Brain Powder.
Now his mother call up and said he has got the best performance awarded in his school, sharing her joy with us all, and really out of Autism.
Autism Cure Case 5- True Story
Name : Kai Zhee of Johor. total cured.
No eye contact, very hyperactive, don't understand a thing in this world, no reaction to very loud sound or very dangerous situations, he ran towards fast driving cars from opposite direction many time, parents and relatives think he was blind and deaf, one of the very bad case.
After 6 months of treatment now he can take his younger brother to school in public transport ( school bus) and has a perfect life and good school results and take care of his brothers homework (teaching). The parents calls now and again, and also brings in new autistic kids to our centre.
Case 6- True Story
Name : Many More to be written from our past history patients, soon
Many has 3 in one conditions which is Autism, Epilepsy and Brain Damage also possible to get recovery.
There are many research on Autism but none of them has much result, We can ensure them about inheritation- NO.
There is no link in inheritation and Autism, and we have done a lot of research on it. We will hold a INTERNATIONAL CONFERENCE ON AUTISM SOON, about THE TOLE'S WAY OF TREATMENT FOR AUTISM.
Autism kids do not just need training or only medicine they need THE TOLE'S WAY to get them out of Autism.
Over the recent years we have seen more than many cases, off cause some of them did not complete their treatment. All of them improved from the day they came, we open up their door and a-line them to come out off the enclosed world of their own. There is NO point training them without getting them OUT OF THEIR ENCLOSED WORLD. Let us help you to bring your kid into our real world.
Even though it may be timely and effort consuming, we have to do it once and for all - for their whole life.
The younger they start the faster and better change of getting better recovery.
Now we are catering for intensive course for all autistic kids with 4 weeks to 3 months or 6 months periods.
4 weeks treatments will have to come back every 6 months until near good recovery hopefully.
1 month stay will have to come once a year for a few treatments.
3 to 6 months will be targeting for best result and can then takes herbal medicine and all our advise over the net after the treatment.
Many Kids that have come form US, London, Pakistan, Korea, Singapore, UK, Africa, India, Bangladesh, Malicious Island, Denmark etc, etc all over the world
If kids cannot come in soon enough, then we will prescript some herbal brain powder first until they can come for the treatment, and also many do gets improved from just the brain herbal powder.
A lot of the kids improved so much that they decided to just continue with the herbs a lone.
All Associations and society are welcome to be affiliated with us. We can provide information's and seminar and short term intensive treatment to all at our convenience.
We will continue to write those that we have treated with good result - history , soon when we have enough time and man power to do so, which is encourage by many of our enquiries and existing patients.
Please visit our site in future for more update of true stories.
As at now , 2003 we have been sending to many Autistic kids all over the world for our THE TOLE'S Brain Powder and it has shown very good result, before they come over for their intensive treatment.
We will keep you all update on the true story.
Please let your friends know about us they may need our help desperately, Thanks.
.
Ask Master's Assistant
Usually after 3 days treatment the kids will be able to adapt to the treatment even if they are hyperactive. So parents not to worry about their treatment problems, most of the parents worry that can my kid take the treatment or will he/ she runs away? No, it usually takes only 3 days treatment then they will be use to lt.
Well many says that when they goes for a hair cut it may takes 2 adult to hold them for the cause but when they come to take Neuro Acupuncture from our Master they are able to cupe just after a few days treatment .
AUTISM
Isolated in worlds of their own, people with autism appear indifferent and remote and are unable to form emotional bonds with others. Although people with this baffling brain disorder can display a wide range of symptoms and disability, many are incapable of understanding other people's thoughts, feelings, and needs. Often, language and intelligence fail to develop fully, making communication and social relationships difficult. Many people with autism engage in repetitive activities, like rocking or banging their heads, or rigidly following familiar patterns in their everyday routines. Some are painfully sensitive to sound, touch, sight, or smell.
Children with autism do not follow the typical patterns of child development. In some children, hints of future problems may be apparent from birth. In most cases, the problems become more noticeable as the child slips farther behind other children the same age. Other children start off well enough. But between 18 and 36 months old, they suddenly reject people, act strangely, and lose language and social skills they had already acquired.
As a parent, teacher, or caregiver you may know the frustration of trying to communicate and connect with children or adults who have autism. You may feel ignored as they engage in endlessly repetitive behaviors. You may despair at the bizarre ways they express their inner needs. And you may feel sorrow that your hopes and dreams for them may never materialize.
But there is help-and hope. Gone are the days when people with autism were isolated, typically sent away to institutions. Today, many youngsters can be helped to attend school with other children. Methods are available to help improve their social, language, and academic skills.
Autism is found in every country and region of the world, and in families of all racial, ethnic, religious, and economic backgrounds. Emerging in childhood, it affects about 3 or 4 people in every thousand and is three to four times more common in boys than girls. Girls with the disorder, however, tend to have more severe symptoms and lower intelligence.
THE TOLE is dedicated to understanding the workings and inter-relationships of the various regions of the brain, and to developing preventive measures and new treatments for disorders like autism that handicap people in school, work, and social relationships and brain damage or vegetable.
Up-to-date information on autism and treatment result for autistic is the role of THE TOLE in identifying underlying causes and effective treatments are available in our Autism Herbs Treatment Cure- The Tole Main Page.:
Also described are symptoms and diagnostic procedures, treatment options, strategies for coping, and sources of information and support. THE TOLE' WAY OF MEDICATION HAVE GOOD EFFECTIVENESS FOR IMPROVEMENT ON AUTISTIC KIDS and very high result for brain problems and complications. Some autistic kids is now living a normal life some with extra ordinary IQ and special talent, all these parents did not expect their kids tope as normal as they are now, they were trying to improve them in their daily living, so now all are very happy!!!!!.
What is ADHD? ADHD often prevents children from learning and socializing well. Attention deficit hyperactivity disorder (ADHD) and attention deficit disorder (ADD) refer to a range of problem behaviors associated with poor attention span. These may include impulsiveness, restlessness and hyperactivity, as well as inattentiveness, and often prevent children from learning and socializing well. ADHD is sometimes referred to as hyper kinetic disorder. What are the symptoms of ADHD
Attention difficulties
A child must have exhibited at least six of the following symptoms for at least six months to an extent that is unusual for their age and level of intelligence.
Fails to pay close attention to detail or makes careless errors during work or play.
Fails to finish tasks or sustain attention in play activities.
Seems not to listen to what is said to him or her.
Fails to follow through instructions or to finish homework or chores (not because of confrontational behavior or failure to understand instructions).
Disorganized about tasks and activities.
Avoids tasks like homework that require sustained mental effort.
Loses things necessary for certain tasks or activities, such as pencils, books or toys.
Easily distracted.
Forgetful in the course of daily activities.
Hyperactivity
A child must have exhibited at least three of the following symptoms for at least six months to an extent that is unusual for their age and level of intelligence.
Runs around or excessively climbs over things
Unduly noisy in playing, or has difficulty in engaging in quiet leisure activities.
Leaves seat in classroom or in other situations where remaining seated is expected.
Fidgets with hands or feet or squirms on seat.
Impulsivity
At least one of the following symptoms must have persisted at least for six months to an extent that is unusual for their age and level of intelligence.
Blurts out answers before the questions have been completed. Fails to wait in lines or await turns in games or group situations. Interrupts or intrudes on others, e.g. jump into others conversations or games.
Talks excessively without appropriate response to social restraint.
Pervasiveness of attention difficulties and hyperactivity
For a diagnosis or description of ADHD a child would be expected to show the above difficulties in more than one setting, e.g. at school and at home.
Problems are not shown 'at home' but are very evident when a child goes to a hospital department. This can happen when parents do not realize that their child's behavior is out of the normal range (perhaps because they have no other children, or they have other children who behave similarly). It may also be because the problems are mild, or because the family has handled the attention lack at home in such a way that it is not evident there is a major problem, or because the child is very young. In those cases it is quite reasonable for parents not to consider that their child has an attention deficit problem.
These conditions has a good chance to be treated, it will take time and effort to do it. The Tole's way of remedies for them is not easy and tedious, the good part is it works with many of them.
Some adults that just have AD should be able to recovers too with our Remedies.
The Tole's Brain Powder Autism ADHD Treatment for all special kids Treatment.
The Tole's Neuro Brain Powder is effective for regenerating the brain's cells (neurons) to get connected to each other so that the brain cells can function normally to get them OUT OF THEIR OWN WORLD.
It is to help in their eye contact , hyper activeness, awareness of the surrounding, behavior and attention etc, etc .
The herbal brain is to be taken for 2 to 3 times a day with liquid. There are many that have improved just using our brain powder.
There are quite a few different types of Brain powder so please let us know your kids conditions and fill in our form for the correct Brain Powder.
WE HAVE BEEN TREATING MORE THEN MANY OF THE AUTISTIC KIDS JUST LIKE YOUR KID.
Please act fast for kids nearly 7 , because after the age of 7 it will be slower in their improvement and after 11 it will be even slower, so if you cannot come over immediately then you should let your kids starts by taking our brain powder first and then arrange to come over for the intensive treatment.
First you have to let us know your kids conditions in details and then we can send you the correct brain powder.
autism ADHD (attention deficit hyperactivity disorder) and ADD (attention deficit disorder)
Attention deficit hyperactivity disorder (ADHD) and attention deficit disorder (ADD) refer to a range of problem behaviors associated with poor attention span. These may include impulsiveness, restlessness and hyperactivity, as well as inattentiveness, and often prevent children from learning and socializing well. ADHD is sometimes referred to as hyper kinetic disorder.
Symptoms of autism ADHD
Attention difficulties :
A child must have exhibited at least six of the following symptoms for at least three months to an extent that is unusual for their age and level of intelligence:
Fails to pay close attention to detail or makes careless errors during work or play.
Fails to finish tasks or sustain attention in play activities.
Seems not to listen to what is said to him or her.
Fails to follow through instructions or to finish homework (not because of confrontational behavior or failure to understand instructions).
Disorganized about tasks and activities.
Avoids tasks like homework that require sustained mental effort.
Loses things necessary for certain tasks or activities, such as pencils, books or toys.
Easily distracted.
Forgetful in the course of daily activities.
autism- Hyperactivity
A child must have exhibited at least three of the following symptoms for at least three months to an extent that is unusual for their age and level of intelligence.
Runs around or excessively climbs over things. (In adolescents or adults only feelings of restlessness may occur.)
Unduly noisy in playing, or has difficulty in engaging in quiet leisure activities.
Leaves seat in classroom or in other situations where remaining seated is expected.
Fidgets with hands or feet or squirms on seat.
autism ADHD Impulsivity
At least one of the following symptoms must have persisted at least for three months to an extent that is unusual for their age and level of intelligence:
Blurts out answers before the questions have been completed.
Fails to wait in lines or await turns in games or group situations.
Interrupts or intrudes on others, likes to jump into others conversations or games.
Talks excessively without appropriate response to social restraint.
ADHD or Others causes
Epileptic seizures can cause a child to become drowsy, impairing their attention. Epilepsy can also cause unusual behavior and lead to abnormal perceptions.
Hearing problems such as deafness or glue ear can make it hard for a child to follow instructions and make them appear inattentive.
Reading problems, making it hard to complete tasks or follow instructions.
Obsessive compulsive disorder leads to people following strange rituals that preoccupy their thoughts and distract their attention.
Tourette's syndrome involves repetitive, involuntary jerking movements of the body and sudden outbursts of noise or swearing.
Autism and Asperger's syndrome often lead to difficulties in understanding and using language.
Prolonged periods of insufficient sleep, causing poor concentration.
Some children may be very active or be easily distracted or have difficulty concentrating. If these behaviours are relatively mild, they should not be considered a disorder.
Others difficulties that occurs alongside Autism ADHD
ADHD often occurs alongside other difficulties and is not the sole cause of problem behavior. Children may exhibit temper tantrums, sleep disorders, and be clumsy. Other behavioral problems that occur with ADHD include:
confrontational defiant behavior, which occurs in most of these kids. The child loses their temper, argues and refuses to comply with adults and deliberately annoys others.
conduct disorders occur in at least 25 per cent of children. The child may be destructive or show deceitful behavior such as lying, breaking rules and stealing.
specific learning difficulties, including dyslexia, occur in 25-30 per cent of children.
severe clinical depression occurs in about 30 per cent of children.
anxiety disorders occur in 30 per cent of children.
What causes ADHD?
Biological
Temperamental, as this contributes to their attitude and personality.
Twins suggest a genetic link to ADHD. In 80-90 per cent of identical twins where one has ADHD so does the other. Recent research also suggests there is a greater chance of inheriting the condition from male relatives such as grandfathers and uncles.
Brain injuries due to birth trauma or pre-birth problems. The brain structures believed to be linked to the development of ADHD are vulnerable to hypoxic damage during birth. The damage is caused by inadequate oxygen (QI flow) reaching parts of the brain while blood flow is reduced.
Environmental conditions:
Family stress.
Educational difficulties.
ADHD diagnosis
Observations to the assessment of a child with possible ADHD. There is no single diagnostic test for ADHD so different sorts of information needs to be gathered, such as the following:
History of symptoms The precise nature of the difficulties, when they were first noticed, in what situations they occur, factors that exacerbate or relieve them.
Medical history
Risk factors that could predispose the child to ADHD include difficulties and risks in pregnancy and during birth, for example if the mother was in poor health, very young or drank alcohol or smoked or had an extended or complicated labor.
Several medical conditions are known to be associated with ADHD. These include fragile-X syndrome, fetal alcohol syndrome, G6PD deficiency, phenylketonuria and generalized resistance to thyroid hormone.
Accidents, operations and chronic medical conditions such as epilepsy, asthma and heart, liver and kidney disorders all need to be taken in to account. Also of possible relevance is any medication the child is taking, as well as any adverse reactions they have had to medication in the past.
Past psychiatric history:
Enquiring about any mental health problems the child has had can help rule out depression or anxiety being behind the symptoms.
Educational history:
This means the level of their ability and what specific difficulties they have, how they function within their peer group and get on with teachers, and any behavior difficulties such as suspensions or exclusions.
Family history:
The mental and physical health of the child's parents and other family members can be relevant, particularly regarding the incidence of ADHD or depression. Less then 1% ahs the family history but this is one of the research data base.
Social assessment:
The family's social circumstances, such as housing, poverty, and social support may all have an impact on the child's behavior. Less then 4 % has this problem but it should be taken into consideration.
What treatment is available for ADHD? There is NO straight treatment in the western way excepts general guidelines to manage a child's problematic behavior, THE TOLE has developed a NEURO treatment for these special kids. It is with THE TOLE'S NEURO Acupuncture and Special Neuro Herbal Powder.
During the treatment we will guild the parents in what to do and what not. It will help to re-align your kid and get them out of their own world of autism. Getting it done once and for all time for them .You can start by taking our special brain powder first if you cannot come immediately and then when you decided to come then we can help you to arrange for your accommodations and others. Please book for your appointment in advance because there are many kids here doing their intensive treatment from all over the world.
The below picture was the famous NEWS in most News Paper during November 1987 until 1988, its about a boy name Richard who has a rare disease that makes him jump , walk and act like a robot. Being hospitalize in 3 major hospital in Malaysia then cured by our WORLD FIRST CLASS PHYSICIAN MASTER TOLE.
Life demonstrating Neuro Acupuncture done by our Master in front of the major news reporters.
Being one in a million case of Slow , rare developing cerebral plasy, brain damage of the Qi flow in the brain .Obstruction of the Qi flow could then be revitalize by our THE TOLE'S Neuro Qi Qong Acupuncture done by our Master.
THE TOLE'S LIST OF LINK
Main Page -Autism Treatment- ADHD Malaysia.:
Autism Treatment- ADHD Malaysia.:
Autism Treatment- Aspergers Syndrome.:
Autism Treatment Kuala Lumpur. :
Autism Treatment- Autism Centre.:
Autism Treatment- Autism Cure.:
Autism Treatment- Autism Diet:
Autism Healings Treatment.:
Autism Herbal Medicine Treatment.:
Autism Herbal Treatment.:
Autism Herbs Treatment.:
Autism Hyperlexia Treatment.:
Autism Treatment Program.:
Autism Behavior Treatment Research.:
Autism Behavior Sleep Behavior Treatment. :
Autism Behavior Treatment.:
Autism Behavior The Tole Institute.:
Autism Behavior The Tole Main Page.:
http://www.geocities.com/autistickidscure/
moreResolved Question: do you think private treatment centres for alcohol and drug abuse are necessary.?
Treatment centres say they have the answer to alcohlism and charge thousands of pounds for the priviledge of a few weeks treatment. Patients are then told to attend A.A.or N.A. which are both free and fully self supprting. why not cut the middle man?? what do you think.
more