Buddhism gives supreme importance to welfare and happiness of human individual over any other artificial ideas, institutions, persons, powers, faiths, beliefs etc. According to Buddhism, you should care and love yourself first and then treat others as yourself.

Buddhism is all about shunning negativity and cultivating positivity for human welfare and happiness. Buddhist philosophy proposes how to mitigate suffering individually and collectively through right living, right actions and right effect of actions.

Early Ideas of Buddhism

Early Buddhism is an atheist’s way of a sublime life based on knowing correctly in the right context as it is rather than following belief or faith.

“Tathata” is ancient Pali word for knowing correctly in the right context as it is. “Tathagat” is word for person who has attained to such authentic or pure knowing, also recognizing and remembering the truth of their own nature as they are. Such persons were called Buddhas, the awakened ones who can know as it is.

Buddha means with “bodh” in Pali language which also means intellect or awareness, the phenomenon of knowing correctly in the right context as it is. The sublime ethical way of life lived through awareness is called “dhamma” in Pali language which can be translated as “sublime human nature” or “ultimate human duty” leading to a sublime life.

The key Buddhist ideas like “Anitya” mean impermanence, “anatta” mean no inner self or soul, “samutpada” mean dependent origination of creation (for example, function of cart is made of its individual parts) and samudaya mean dependent origination of suffering through attachment, desires and ignorance.

According to Buddhism there is no supreme creator and life is impermanent or “anitya” due to constant change. There is no eternal inner-self.

Without supreme creator, eternal self and eternal life, Buddhism gives importance to live a good life and leave a holistic impact of your life and actions on your environment without getting attached.

Buddhist ideas were collectively documented during first and second Buddhist councils attended by hundreds of monks who personally knew their teacher, the renunciate Sakya prince Siddhartha Gotama later called Gautam Buddha.

Some of the later schools of Buddhism erroneously believed that life forms as well as gods are reborn due to intact transmigration of their mind even after death, decay, disintegration, dispersion and recycling of the life form.

However, different Gods and ideas of multiple births in the philosophy of later Buddhism are underplayed and made subservient to humans for individual human welfare and happiness.

Sublime Philosophy of Buddhist Atheism

Like atheists, Buddhists do not believe blindly.

Just like atheists, the early Buddhists emphasized on knowing correctly in the right context through all the right means including but not limited to the six senses and clarity of awareness.

Early Buddhists were naturalists and extrapolated the recycling nature of life to the beginningless universe which constantly changes and transforms dialectically through disintegration, dispersion, endless recycling and recreation.

Unlike theists, the early Buddhists did not bother themselves with irrelevant imaginary ideas of supreme creator, eternal self or after-life that cannot be validated, verified, proven, demonstrated, applied or known correctly.

According to Buddhists, everything known and unknown is a phenomenon arising due to constituent cause and conditions. All phenomena are empty without it’s constituent cause and conditions.

Buddhists attribute personal and impersonal cause, conditions and circumstances to determine the course of human existence rather than supreme creator, past birth or after life.

When asked about god or the God, Buddha is known to have remained silent and when asked about after life, Buddha said that there is neither permanent Self nor independent inner self. Buddha declared that he had renounced the idea of after-life or next birth. However, Buddha was confronted by priests for preaching a Godless philosophy.

In later Buddhism, the supreme creator is rendered as one of the many insignificant dispensable factors that contribute to the story of creation and life. Buddhism’s core emphasis on no eternal immortal inner self renders the idea of supreme creator or controller irrelevant.

Based on the philosophy of impermanence, phenomenon of creation due to eternal recycling of cause and conditions, no inner self and emptiness of awareness, Buddhists carved a map of life for their monks and their lay followers for mitigating suffering and attaining supreme peace of enlightenment or Nirvana as objective of the one and only life to make it meaningfully fulfilled.

Without eternal immortal inner self, Buddhism proposed that individual is a phenomenon of knowing arising due to constituent cause and conditions, individual becomes their tangible and intangible actions and individual continues in the effect of their intentional actions. However, Buddhism encourages to dispel ignorance, acknowledge suffering, expel impurities and escape the recycling of life to escape suffering.

Early Buddhism, without any beliefs in ideas of supreme creator and eternal inner self, was practice of living responsible ethical life and becoming sublime by expelling negativity through skillful actions producing benevolent effects.

Map of Sublime Ethical Buddhist Life

Early Buddhists carved a system of living life in order to take it to it’s sublime conclusion through emphasis on dispelling ignorance and performing good deeds skillfully so that it had benevolent effect on oneself and on everyone.

Buddhists do not believe in praying for better life or for better after-life. Buddhists avoid unethical life and follow the principle of nonattachment to the impermanence of life and forms.

Buddhists strive to cure negativities by improving themselves, try to avoid negative activities, and try to do more meritorious deeds in order to mitigate the negativity in life. This principle is classically explained as “reducing the saltiness of water by adding more pure water”.

The way of sublime life, according to Buddhists, lay emphasis on ethical life, restrained actions, getting rid of negativity, self-improvement and leaving good effect on the world.

This is done through the 4 Buddhist noble truths that address suffering, the 5 Buddhist principles to live ethically, and the 8 Buddhist rules for skillful living.

According to Buddhists, human nature is perfect without negativity, life is happiness without suffering and suffering is due to ignorance giving rise to unnecessary desires, aversions and attachments.

Buddhist Practices

For self-purification and self-improvement, Buddhists practice “pragnya” or seamless clarity of awareness for knowing correctly in the right context as it is. For skillful and benevolent actions Buddhists follow truth and nonviolence.

Catharsis Through Meditation

Buddhism has the idea that “tanha” or stress giving rise to the Self is a source of conflict. According to Buddhism, the Self and it’s negativities give to rigidity, unskillfulness and conflict through self-conception, self-ideation, self-identity, self-image, inner self etc. in association with ideas like class, caste, race, nationality, religion, eternal self etc. Hence buddha encouraged living stress-free natural life of nonviolence and self-care from the Self.

Buddha encouraged practicing constant awareness of breath at entrance of nostrils through practice of “Vipassana” or “Anapanasati” meditation. Through Vipassana meditation stress is relieved, the awareness becomes seamlessly clear and without activities in mind. Without activities in the mind, the Self is dispelled and it’s negativities are expelled through process of catharsis. Catharsis is one of the many benefits of meditation.

Buddha taught to cure or shun negativities, cultivate “pragya” or seamlessly clear detached awareness to reveal the natural pleasures of meditation and peace. Through “pragya” the “maya” or hypnosis is cured thus dispelling the charms of life and the world. According to Buddha, natural pleasure of meditation can render the meditator independent of external agencies for happiness.

Non-Violence and Supreme Value of Life

Buddha, knowing the precarious position of human life under some pretext or the other in the factionalized society of his time, declared human life to be rare, impermanent and of supreme value.

Buddha had declared absolute non-violence towards oneself and others as supreme duty or “dhamma” and upheld compassion as absolute principle to be followed by his students. Buddha positively emphasized the moto of collective or universal human welfare and happiness, “bahujan hitaya bahujan sukhaya” to his disciples.

Declaring that all life tremble at the prospect of pain and fear death, Buddha upheld the ancient sublime idea of treating the other as oneself. Buddhis said that life is the ultimate value and non-violence is the ultimate human duty or sublime human nature.

However, Buddhism does not impose dietary rules of vegetarianism as evident through the Buddhist monks eating any food offered by any person regardless of their status in society. However, Buddhists do not adopt occupations that can harm life.

Nonviolence of Buddhism begins with oneself and does acknowledge the right to self-defense and escape harm.

Enlightenment In Buddhism: Relief and Peace

Buddhist spiritual enlightenment is characterized by a feeling of deep relief and peace

The relief felt is due to freedom from “maya” meaning hypnotic attachment to the world and the feeling of peace is due to freedom from cravings or unnecessary desires. There is nothing supernatural about enlightenment in Buddhism.

However, the sublime peace of enlightenment is compared to relief from grave illness, big debt, coming home safely without getting robbed from dangerous route etc..

Buddha remembered and compared the peace of enlightenment to the deep peace he had felt during his carefree moments of happy childhood.

Death in Buddhism

Buddhism regards death as the end of life without any afterlife but declares continuity of individual in the effect of their intentional actions after death, disintegration, dispersion and recycling of life.

According to Buddhism, a lay person who has continued in the effect of their actions through possessions and relationships, does not ceased completely after death and may continue to suffer in the unwholesome effects of their intentional actions.

On the other hand, a monk who has not left any effect of their intentional actions will reach “nirvana” or enlightenment after getting purified through spiritual efforts and ceases completely after their death thus leaving behind nothing and thus reaching the state of “mahaparinirvana” or meta-enlightenment from the point of view of living beings.

Hence, life is a rare and valuable phenomenon according to Buddhism but not worth getting attached due to the suffering inherent in it.

Rebirth Through Recycling and Collective Arising

Though there is no permanent “Self” in Buddhism, the ideas of eternal self and cycle of birth and death mushroomed in later Buddhism due to misunderstanding created by Buddha referring to contemporary ideas of rebirth and formation of living beings due to infiltration of womb by consciousness.

This misunderstanding in Buddhism, of the consciousness entering womb, is further fueled by the story of Mahamaya dreaming a white elephant entering her womb. Rather than understanding it as her subconscious interpretation of fertilization due to white sperm entering womb it is customarily misinterpreted as buddha-consciousness entering her womb. Mahamaya was mother of prince Siddartha Gotama the Buddha.

Though, some of the modern Buddhists believe that mind transmigrates after life beyond death and some believe that conditions of Buddha consciousness get recreated repeatedly, most Buddhists adhere to the known facts of impermanence, no independent inner-Self, no permanent Self, and collective conditional arising of life forms without any supreme Creator.

Buddhist does not believe in individual rebirth or after life because there is on inner self or soul independent of cause and conditions. However, Buddhists acknowledge recycling and recreation of collective. Individual is dispersed, recycled and recreated in the collective. Hence the Buddhists emphasize individual and collective liberation from the recycling and collective arising in order to escape the cycle of suffering.

According to Buddhist philosophy of “Samutpada”, we are collectively reborn as part of nature and society or “Samsara” in a closed system of world. Hence Buddhism lays stress upon the importance of renunciation, wandering and living alone, “like a Rhino” in order to escape the stream of recycling and prevent rebirth as part of collective society in a closed system.

For an individual there is no rebirth according to Buddhism but as part of nature and society, we are reborn through recycling and recreation. Individuals are not reborn but human societies or Samsara are reborn through recycling in a closed system.

The Statue of Buddha

The statue of buddha is symbol of peace, resolve and detachment.

The statue of Buddha represents a state of meditation in which Buddha is at peace, withdrawn and detached from known and unknown by closing his eyes to remain blissful in himself.

The statue of Buddha siting in cross legged Lotus posture is symbolic of resolve to sit and meditate until ignorance is dispelled, and truth is known. However, the Lotus posture is not healthy to sit for long duration as evident from the fact that Buddha himself suffered from back pain. Buddha was against violence towards oneself and other life forms.

Reference to Buddha in scriptures indicate that Buddha use to meditate sleeping on his right flank. Buddha indicated to meditate in a comfortable posture with a straight lower back.

Buddha did explain practice of meditation through example of a monk going to forest and sitting in Lotus posture under a tree to remain aware of incoming and outgoing breath.

Lotus posture is not suitable for prolonged sitting and meditation, especially for children, because it prevents lower back from remaining straight naturally. Lotus posture or cross-legged sitting posture is not only unnatural but also most uncomfortable to sit for long. Sitting on a low pedestal with lower legs on floor is necessary to avoid the harmful effects of sitting in lotus posture for long.

Trying to sit straight for long with legs cross locked one above the other can depress core muscles, give rise to stress and lower back issues. Rather than relaxing body and calming mind, this posture can make meditation more difficult.

Traditionally, the people in India sit on low pedestal for sitting comfortably in Lotus posture; however, Seiza posture is best for prolonged sitting and meditation.

The statue of Buddha in a lotus posture is a later creation few hundred years after demise of Buddha. Lotus posture is best for the poor to sit down on hard surface without any carpet, low bench or low pedestal but it is not good for meditation or prolonged sitting without any back-support.

Seiza is the best natural posture for meditation and prolonged sitting if you can afford a carpet or low bench.

Idea of Constant Becoming in Buddhism

The idea of constant becoming also called “bhava” in Pali language means feeling of Self. Bhava or constant becoming means feeling of being the Self on account of association with the known and unknown.

Constant becoming or Bhava is feeling of being the Self on account of association with ideas of name, class, caste, nationality, gender, relations, inner self etc. Hence when the mind calms and body relax, then there is no association giving rise to “bhava” or feeling of being inner self or the Self.

Buddhist idea of constant becoming is based on transmigration of mind. However, in reality, it is not possible for mind to transmigrate intact because of it’s constantly changing nature subject to disintegration, dispersion and recycling just like body.

There is no independent inner self that has past birth or will have next birth. Without eternal inner self or soul, life is impermanent and supreme creator is irrelevant in Buddhism.

Constant becoming does not mean rebirthing. Constant becoming means recreation as part of a flow of life. Hence no person is reborn, but the cause and conditions can get recreated as effect of person’s intentional actions, also called “Karma” in Pali language.

The idea of Samutpada proposes rebirth of human society rather than rebirth of individual.