Buddhism = timeless?

This article is divided into 3 parts:
- Greed, hatred and blindness
- Suffering, compassion, enlightenment
- Dogmas and authority

PART 1

An analysis of the three Buddhist-influenced mental poisons

Greed, hatred and blindness, from a psychological and socio-critical perspective

GREED (Lobha)
Psychological approach:

• Consequence of deficiency (e.g. due to lack of early childhood attachment)
• Consequence of inner emptiness (compensation for emotional deficits)
• Dopamine-regulated behaviour, Related to addictive behaviour (Reward systems: likes, money, consumption).

Socio-critical approach:

• Economic systems promote greed on the basis of the need for growth.
• Advertising propagates a social stage model in order to create new consumer needs.
• Influencer culture as a personalised form of advertising for materialistic values and an idealised image.
• Greed masquerades as achievement or ambition and is socially rewarded, even if it is destructive.

Consequences: Environmental destruction | social inequality | burnout | division of society into successful greedy and unfulfilled greedy | "me-first" mentality disguised as self-realisation.

HASS (Dosa)
Psychological approach:

• As a reaction to fear, injury or powerlessness.
• In psychoanalysis as a defence mechanism against shame, insult or narcissistic pain.
• Distorted perception with enemy image projections.
• Collectively transferable through group dynamics, nationalism, Imus ideologies.

Socio-critical approach:

• Media and algorithms reinforce hatred through polarisation and outrage economics.
• Political movements deliberately use scapegoats to mobilise resentment.
• Linguistic brutalisation ("cancel culture", hate comments) destroys the culture of dialogue.
• Systemic indoctrination of structural racism, sexism, classism.

Consequences: Social division | legalised violence and war | loss of compassion and tolerance | exclusion of ways of life and lifestyles.

BLENDING (Moha)
Psychological approach:

• Lack of clarity, insight and self-reflection.
• Cognitive distortions, such as selective perception, self-deception, wishful thinking.
• Psychodynamically based on defence mechanisms such as repression, rationalisation, denial.
• Illusory ego identity that believes itself to be independent, constant and separate, the root of all suffering from a Buddhist perspective.

Socio-critical approach:

• Societies promote superficiality through permanent distraction, entertainment, fast pace.
• Educational deficits and a lack of media literacy make people easily susceptible to manipulation, disinformation and ideological blindness.
• Spiritual bypassing as a modern form of delusion. Using spiritual practices to avoid real conflicts or inner shadow work.

Consequences: Personal and political mistakes | manipulability | repression and denial of collective crises | Disorientation | lack of wisdom.

The three mental poisons in political decision-making processes

GREED in politics

• Striving to maintain personal power, disguised as being for the common good.
• Lobbying & corruption through links between politics and business.
• Privatisation & deregulation. Public goods are left to the market in favour of corporations. Neoliberalism.
• Resource policy. States compete for raw materials, land or strategic zones of influence at the expense of the environment, democracy or human rights.

HASS in politics

• Enemy image politics: political mobilisation through demarcation,.
• Populism: Simplified world views, aggressive rhetoric, polarisation.
• Nationalism & ethnic ideologies.
• Repression & authoritarian tendencies, restriction of press freedom, intimidation of civil society.

BLENDING in politics

• Ideological rigidity: inability to recognise complex interrelationships, dogmatic thinking.
• Ignorance of scientific findings.
• Trivialisation of structural problems, poverty, racism.
• Disinformation & propaganda: deliberate deception or distraction by the media, censorship or "alternative facts".

Buddhist perspectives:

Possible ethical behaviour in politics

• Frugality (vs. greed) Focus on the common good and sustainability. Focussing happiness on inner satisfaction. Promoting a mindful work culture. Social change through transformation of consciousness. Cultural change towards empathy, clarity and cooperation.
• Compassion (vs. hate) Protection of human rights. Responding to reality in a present and responsible way. Choosing a language that unites, not divides. Non-harm towards people, animals and nature.
• Wisdom (vs. delusion) Recognising scientific findings and translating them into long-term strategies. Awareness of transience, dependence and interdependence. Willingness to admit mistakes and learn. School subject: Mindfulness, Compassion & Emotional Intelligence.

Remark:
Some tasks and areas are already being worked on by various Buddhist organisations and offered in working groups. (e.g. in the DBU: Activities / AG's). A political mandate would be necessary in order to ultimately exert direct influence on policy. Recognition of the DBU as a public corporation is still on hold. There is no uniform statement from the various Buddhist groups on political work in parliament or in political organisations.

PART 2

How relative are terms like suffering, compassion & enlightenment?

Suffering (Dukkha)
In Buddhism, "dukkha" is not just physical or psychological suffering, but the fundamental feeling of dissatisfaction, of not being enough, which is inherent in many beings. As a basic existential tension that works in the background.
Cultural: In Western cultures, suffering is often seen as a "problem" to be avoided. In Eastern traditions, it is seen as a gateway to insight.
Social: What is considered "suffering" depends on norms (e.g. poverty, loss of love, loneliness).
Individual: Pain and suffering are experienced differently depending on biography, resilience and meaning.

Compassion (Karuṇā)
The ability to recognise and accept the suffering of others and to want to help without losing oneself. It is an innate human ability that can be measured neurobiologically (mirror neurons, empathy networks).
Political: Compassion can be selective, for example only for "our group". Genuine Karuṇā is not partisan.
Psychological: People have different capacities for compassion due to trauma, excessive demands, ego defence or social conditioning.
Philosophical: In some schools of thought (e.g. Stoicism), compassion is rejected as a weakness, while empathy is often misjudged. In Buddhism, there is a substantive distinction between pity and compassion.

Enlightenment (Bodhi)
In Buddhist philosophy, enlightenment is the direct insight into reality.tfree from illusions, desire and hatred, an awakening to the non-separateness of all life.
Bound by tradition: Theravāda, Zen, Vajrayāna or Mahāyāna understand enlightenment differently. As a sudden experience, as a process that is developed step by step, as an unconditioned state or a change of perspective.
Appropriation: In modern spiritual scenes, "enlightenment" is often used as an ego trophy or as a marketing term.
Individual: What is personally experienced as an "awakening" can be interpreted by others as a psychological crisis, a flight of fancy or a spiritual illusion.

The description and interpretation of suffering differs between the traditional Buddhist schools (Theravāda, Mahāyāna, Vajrayāna) and secular Buddhism.

Theravāda Buddhism

Dukkha is understood comprehensively, as physical pain, mental suffering, dissatisfaction, fear of impermanence or the future.
Source: Desire, ignorance, clinging to things that are constantly changing.
Goal: The complete overcoming of dukkha through liberation (Nibbāna).
Method: Meditation, ethical living, insight (vipassanā).
Suffering is real and can be overcome, not only psychologically, but also existentially.

Mahāyāna Buddhism

Dukkha is explained by the lack of a true self (śūnyatā, emptiness). Suffering arises from clinging to an illusory self.
Source: Dualistic perception, illusions about the self and the world.
Goal: Not only your own awakening, but also that of others, bodhisattva ideal.
Method: compassion (karuṇā), wisdom (prajñā), metta meditation.
Suffering is ultimately empty because the self is also empty, it is transformed through deeper realisation.

Vajrayāna (Tibetan Buddhism)

Is seen in a similar way to the Mahāyāna, additionally as a potential source of energy.
Source: Separation from the true nature of the spirit.
Goal: Recognising Buddha nature, even in the midst of suffering.
Method: Tantric practice, visualisations, mantras, direct experience.
Suffering can be transformed, it can not only be overcome, but utilised spiritually.

Secular Buddhism

Suffering is interpreted as psychological or existential discomfort. Stress, anxiety, dissatisfaction in everyday life.
Source: Adaptation to an alleged reality (e.g. clinging to control, identity, stability).
Goal: Improvement of quality of life, spiritual freedom in the here and now, not necessarily "enlightenment".
Method: Mindfulness, ethical reflection, psychological insight.
Suffering is a universal human problem, and mindfulness, self-reflection and compassion can help us to live with it better.

Suffering in animals

The suffering of animals is of central importance both ethically and legally,
biologically, philosophically and legally.

Biological / behavioural research

Animal suffering is the negative impairment of an animal's well-being.
It can be physical (e.g. pain, hunger, illness) or psychological (e.g. fear, stress, boredom).
Modern ethology (behavioural research) recognises that many animals, especially vertebrates, have the ability to experience suffering and pleasure (sentience).

Philosophical / ethical

Peter Singer (utilitarianism): Animals are capable of suffering, therefore they deserve moral consideration, regardless of their cognitive performance.
Tom Regan (animal rights): Animals are "subjects of a life" and therefore have basic rights, suffering is a moral boundary stone.
Jeremy Bentham (philosopher): The central question is not whether they can think, but whether they can suffer.

Animal suffering in law - Germany

§1 TierSchG:
"The purpose of this law is to protect the life and well-being of animals out of human responsibility for them as fellow creatures." It is forbidden to inflict pain, suffering or harm on an animal without reasonable cause. Suffering is defined as: "any impairment of an animal's well-being that is not merely temporary." In practical terms, animal suffering is recognised in legal terms as a condition that is caused or permitted by human behaviour.
It includes:
Pain (e.g. due to mutilation, injury)
Stress/anxiety (e.g. during slaughter, transport)
Neglect (e.g. due to poor husbandry)
Coercive measures (e.g. caging, isolation)

Animal testing:

Only permitted if:
No alternative procedure exists.
The benefits outweigh the harm. – Remark: legitimised elementary suspension of protection by economic interests.
Suffering is minimised. Categorised into degrees of severity: minor - moderate - severe suffering (ethical obligation to weigh up). - Remark: legitimised elementary suspension of protection by economic interests.

Livestock farming / agriculture:

Generally permitted, although it can be associated with animal suffering.
"Reasonable cause" according to the law: meat production, research, education, etc. Remark: legitimised elementary suspension of protection by the economic interests of animal breeding groups.
Conclusion: The law only protects animals to the extent that economic interests are not affected.

International outlook / EU law:

Animal welfare has been a constitutional objective of the EU since the Treaty of Lisbon (2009) (Art. 13 TFEU).
Animals are "sentient beings" (sentient beings). EU animal welfare regulations (e.g. on slaughter, husbandry, transport) aim to reduce suffering, but are not sufficiently controlled.

The Buddhism clearly recognises suffering in animals

Both in its basic principles and in concrete practice. In many Buddhist traditions, animals are regarded as sentient beings who, like humans, can experience suffering and therefore deserve compassion and moral protection.
The first noble truth of the Buddha is: "Dukkha exists", suffering is part of existence.
This applies not only to humans, but to all living beings that have feelings, including animals. In the Pali canon (e.g. Samyutta Nikāya) it is clear that animals have joy, can feel fear, pain and suffering. Buddhism does not recognise a fundamental hierarchy of suffering between humans and animals.

PART 3

Enlightenment as a non-concept

Language reaches its limits. By definition, enlightenment cannot be conceptualised because it lies beyond dualisms: no subject, no object, no becoming, no passing away. In this way, it resembles mystical traditions such as negative theology or the "Unio mystica" in the mysticism of Meister Eckhart.

The relativity of spiritual language

Modern spiritual scenes often use "enlightenment" as a label, attainable in a few steps, experienced through workshops or "awakening retreats". This discourse is often egocentric, market-driven or symbolically deflated. Moreover, it is often:

• psychological clarity is confused with metaphysical insight.
• euphoric states are equated with transcendental liberation.
• intellectual knowledge with spiritual transformation.

Enlightenment as a central concept in many religions and spiritual traditions, is understood and described differently depending on the religion:

Buddhism Bodhi
Enlightenment describes the awakening to the true nature of reality, the realisation that everything is transient, suffering/inconstant and without a fixed self.
Goal: Liberation from the cycle of birth and rebirth (samsara). Attainment of nirvana in this or a later life (tulkusystem).
Path: Eightfold path, meditation, ethical living.

Hinduism Moksha, Jnana, Atman-Brahman realisation
Enlightenment is the realisation of the unity of Atman (individual soul) and Brahman (universal self/God).
Goal: Liberation from samsara (cycle of rebirths) and becoming one with the Absolute.
Path: e.g. jnana yoga (path of realisation), bhakti yoga (path of devotion), karma yoga (path of action).

Christianity
No standardised terminology for "enlightenment", concepts such as enlightenment through the Holy Spirit, knowledge of God, in mystical traditions (e.g. Meister Eckhart, John of the Cross) becoming one with God.
Goal: Eternal life, communion with God, transformation through grace.
Path: faith, prayer, following Christ, mystical contemplation (in certain currents).

Islam Ma'rifa (realisation of God), especially in Sufism
In Sufism, enlightenment is the inner realisation of God, the absorption of the self in the divine reality.
Goal: closeness to God, spiritual purification, union with the Divine Will.
Path: Sufi practice: dhikr (remembrance of God), prayer, asceticism, guidance from a spiritual teacher.

Daoism
Becoming one with the Dao, the path, the natural primal principle, living in harmony with nature and the cosmic flow.
Goal: naturalness, serenity, freedom from ego and desire.
Way: Meditation, contemplation, non-forcing action / Wu Wei.

Dogmas as pillars of a doctrine and absolute authority as a discipline

Compared to many theistic religions, Buddhism is less dogmatic. There are basic teachings that are considered central truths in most Buddhist schools. Whether one refers to these as "dogmas" depends on how one understands the term.
In a narrower sense, dogma means an unchangeable, authoritatively established doctrine of faith that must be accepted without doubt (e.g. Catholic Church: infallibility of the Pope, virgin birth).
There are binding teachings in Buddhism, but these are not understood to be eternal or absolute in the sense of "believe or be excluded". Most Buddhist schools recognise the Four Noble Truths and the Three Characteristics of Existence as elementary.
The idea that actions have consequences (even beyond this life) is widespread - but is interpreted differently. Rebirth, for example, is not part of the doctrinal interpretation in secular Buddhism.

Differences to classic dogmas

• No absolute authority: In early Buddhism it is said that one should scrutinise teachings and the teacher himself (Kalama Sutta).
• Open to criticism and experience: The emphasis is on personal realisation in its various developments of existence and the development of wisdom through learning.
• Diversity of schools: Theravāda, Mahāyāna, Vajrayāna, Dzogchen, Zen sometimes have very different views, which can be practised equally.

Teacher-student relationship

• All schools have spiritual teachers (Sanskrit: guru) or lineage holders.
• Teachers are seen as a guide on the path to liberation, not as "infallible".
• In Tibetan traditions (e.g. Vajrayāna), guru worship is particularly strong.
  The teacher is considered "higher than the Buddhas" as he shows the way in concrete terms. This form can lead to deep trust or be abused.

Texts and teachings

• The Dharma (teachings of the Buddha) has a normative authority and is open to interpretation.
• Different schools interpret central concepts (e.g. "emptiness", "non-self") differently.
• No centralised "catechism", but pluralistic doctrinal traditions.

Sangha (community)

• Religious discipline (Vinaya) plays an important role in Theravāda.
• Monks and nuns have a certain authority, but also self-responsibility and control by the community.

Problematic forms of "absolute" authority

In modern Buddhist practice, especially in the West, there have been cases where teachers have been considered quasi-infallible. In Tibetan Buddhism, the concept of the tulku (rebirth of a teacher) can create a hierarchy that suggests absolute authority. In certain Western groups, teacher authority was not critically scrutinised, leading to abuse of the teacher-student relationship.

Guidelines for mindfulness towards power structures

Personal mindfulness

• Do I feel free or dependent?
• Am I encouraged to think and question for myself?
• Are doubts devalued as healthy or as "resistance"?

Structural prevention (for groups)

• Code of behaviour: Clear ethical rules for teachers and students, including dealing with proximity, money and power.
• Confidants / ombudsman: possibility of anonymous complaints.
• Role clarification: Teachers are not psychotherapists, partners or god figures.
• Avoidance of concentration of power: distribution of tasks, transparent finances, decision-making processes within the body.

The German Buddhist Union (DBU) offers an orientation guide: PDF / Ethical guidelines.

Cultural mindfulness

• Attention to projection mechanisms: Idealising spiritual teachers makes both sides vulnerable. Unreflected expectations create relationships of dependency.
• Mindful use of guru terms. In Tibetan or tantric schools, for example, "worship" is practised. It should be consciously reflected upon and seen in a cultural context.
• Respect without submission: A teacher deserves respect if his or her behaviour meets the ethical standards of teaching.
• Regular exchange among students within Buddhist groups and comparison of experiences with the teacher/master.

Remark:

Although Buddhism is often associated with mindfulness, compassion and non-violence, it is clear that Buddhist communities are not immune to abuse of power. Addressing these incidents and implementing safeguarding mechanisms is crucial to maintaining the integrity of the practice and strengthening community trust. Further information or support can be obtained from the DBU's counsellors: buddhism-germany.com.

Yours sincerely, Stefan