jmeff wrote:I never expected such support. Thanks to every, I appreciate it very much. There is a lot things about Buddhism, I was unaware of. I didn't know you could do it in a much simpler way for me to understand, like just focuses on the 4 noble truths. I'm currently in therapy, and a member of Alcoholics Anonymous. So I do have some support. I take antidepressants but they wanted to take me of benzodiazapese, because its contributing to the depression, but the problem is the withdraw, you can look up benzo withdraw, its absolutely insane. Also is it wrong to believe in God? I began a spiritual practice in A.A, the main the principals are trust in your own conception of God, take personal inventory to get 'less self more god', make amends, prayer, and help others. But my whole belief structure has been shattered by reading things by atheist saying believing in God is like believing Santa claws just because you believe doesn't make it real. My conception of God wasn't detailed, I considered something beyond my conception. But authors like Dawkins and other atheist completely destroyed my belief because God is just something i mad up in my mind, an evolutionary tool to give comfort to a a life that means nothing. So I'm so confused, is it God just a delusion? I don't know anymore, it does hurt though. I want to believe in something. And the deeper concepts of Buddhism 'trip me out'.
Again, I appreciate your responses very much, they were all extremely helpful
I'll try to help your questions:
Is it wrong to believe in God?
A: No, it is not wrong. The buddhist also belive that many gods exist, even the mighty one, the creator, the all-seen, the conqueror, the ancient of days. But buddhist don't believe that gods can save us from our negative thoughts, from our greed, hatred, delusion.
Is it god just a delusion?
A: Of course not, he exist. The blessed Buddha only teached the Dhamma to the welfare of beings, because a god asked him to do so.
What is good to belive?
1 - In the Four Noble Truths
2 - In the Dhamma (The natural law teached by the Buddha)
3 - In the Sangha
4 - In the skillfull Eight Noble Path.The planes of existence
<- click to seeBuddhist Concept of HeavenKevatta (Kevaddha) Sutta: To KevattaBuddha Explaning that Brahma is dominated by Mara
Mettam Sutta: The Brahma-viharas
"And how, monks, does a monk cultivate the heart's release by loving-kindness? What is its goal, its excellence, its fruit and its outcome?
"In this case, monks, a monk cultivates the enlightenment-factor of mindfulness accompanied by loving-kindness and similarly the enlightenment-factors of investigation-of-states, energy, rapture, tranquillity, concentration, equanimity, accompanied by loving-kindness which is based on detachment, dispassion, leading to maturity of surrender. If he wishes to dwell perceiving the repulsive in what is not repulsive, he dwells thus perceiving the repulsive. If he wishes to dwell perceiving the unrepulsive in what is repulsive, he dwells thus perceiving the unrepulsive. If he wishes to dwell perceiving the repulsive both in what is repulsive and what is not repulsive, if he wishes to dwell perceiving the unrepulsive in both..., he dwells thus. If he wishes, avoiding both the repulsive and unrepulsive, to dwell equanimous, mindful and clearly aware, he dwells thus, equanimous, mindful and clearly aware, or, attaining the heart's release called 'beautiful' he abides there. I declare that the heart's release by loving-kindness has the beautiful for its excellence. This is the attainment of a wise monk who penetrates to no higher release.
"And how, monks, does a monk cultivate release by compassion? What is its goal, its excellence, its fruit and its outcome?
"In this, monks, a monk cultivates the enlightenment-factors of mindfulness... equanimity accompanied by compassion... [as above]... he dwells thus, equanimous, mindful, clearly aware or, by passing utterly beyond all perception of objects, by the going-down of perceptions of sensory reactions, by disregarding perceptions of diversity, thinking 'space is infinite,' he attains and dwells in the sphere of infinite space. I declare that the heart's release by compassion has the sphere of infinite space for its excellence. This is the attainment of a wise monk who penetrates to no higher release.
"And how, monks, does a monk cultivate the heart's release by sympathetic joy? What is its goal, its excellence, its fruit and its outcome?
"In this, monks, a monk cultivates the enlightenment-factors of mindfulness... equanimity accompanied by sympathetic joy... [as above]... he dwells thus, equanimous, mindful, clearly aware or, by passing utterly beyond the sphere of infinite space, thinking 'consciousness is infinite,' he attains and dwells in the sphere of infinite consciousness. I declare that the heart's release by sympathetic joy has the sphere of infinite consciousness for its excellence. This is the attainment of a wise monk who penetrates to no higher release.
"And how, monks, does a monk cultivate the heart's release by equanimity? What is its goal, its excellence, its fruit and its outcome?
"In this case, monks, a monk cultivates the enlightenment-factors of mindfulness, investigation-of-states, energy, rapture, tranquillity, concentration, equanimity accompanied by equanimity which is based on detachment, dispassion, leading to maturity of surrender. If he wishes to dwell... [as above]... he dwells thus, equanimous, mindful and clearly aware. Or by passing utterly beyond the sphere of infinite consciousness, thinking 'there is nothing,' he attains and dwells in the sphere of nothingness. I declare that the heart's release by equanimity had the sphere of nothingness for its excellence. This is the attainment of a wise monk who penetrates to no higher release."
The four Brahma-vihaaras ("divine abidings"), also called the four "boundless (appamañña) states," are: 1. Loving-kindness (mettaa), 2. Compassion (karu.naa), 3. Sympathetic Joy (muditaa), 4. Equanimity (upekkhaa).
Upekha, the adjective from upekkhaa. "Equanimous" is a rare word in modern English, but is less misleading than "indifferent." It is used by the Ven. Ñanamoli in The Path of Purification (Visuddhimagga) (Colombo 1956).
Sato sampajaano. The old rendering (introduced by T. W. Rhys Davids) "mindful and self-possessed" dies hard, but is far too vague, if not positively misleading. The real meaning of sampajaana is "clearly aware": see BD [Buddhist Dictionary (2nd ed.), by Ven. Nyaa.natiloka, Ven. Nyaa.naponika (ed.) (Colombo 1972)] s v. sampajañña.
Subha. This is explained in MN 77 as being associated with the fourth (lower) jhaana (SN 40.9, n. 2).
Cf. VM IX, 76: "If unable to reach higher than the attainment of loving-kindness and attain Arahantship, then when he falls from this life, he reappears in the Brahma world as one who wakes up from sleep."
Pa.tigha (here) "resistance" (as of solid objects). Another meaning of this word is "resentment."
The first of the higher (formless) jhaanas (SN 40.9, n. 2).
The second of the higher (formless) jhaanas.
Equanimity (upekkhaa) as an enlightenment-factor (SN 46.53, n. 1) is here distinguished from equanimity as a Brahma-vihaara (n. 1). The difference lies in the mode of attainment.
The third of the higher (formless) jhaanas.
Ayacana Sutta: The Request
I have heard that on one occasion, when the Blessed One was newly Self-awakened, he was staying at Uruvela on the bank of the Nerañjara River, at the foot of the Goatherd's Banyan Tree. Then, while he was alone and in seclusion, this line of thinking arose in his awareness: "This Dhamma that I have attained is deep, hard to see, hard to realize, peaceful, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. But this generation delights in attachment, is excited by attachment, enjoys attachment. For a generation delighting in attachment, excited by attachment, enjoying attachment, this/that conditionality and dependent co-arising are hard to see. This state, too, is hard to see: the resolution of all fabrications, the relinquishment of all acquisitions, the ending of craving; dispassion; cessation; Unbinding. And if I were to teach the Dhamma and if others would not understand me, that would be tiresome for me, troublesome for me."
Just then these verses, unspoken in the past, unheard before, occurred to the Blessed One:
Enough now with teaching what only with difficulty I reached. This Dhamma is not easily realized by those overcome with aversion & passion. What is abstruse, subtle, deep, hard to see, going against the flow — those delighting in passion, cloaked in the mass of darkness, won't see.
As the Blessed One reflected thus, his mind inclined to dwelling at ease, not to teaching the Dhamma.
Then Brahma Sahampati, having known with his own awareness the line of thinking in the Blessed One's awareness, thought: "The world is lost! The world is destroyed! The mind of the Tathagata, the Arahant, the Rightly Self-awakened One inclines to dwelling at ease, not to teaching the Dhamma!" Then, just as a strong man might extend his flexed arm or flex his extended arm, Brahma Sahampati disappeared from the Brahma-world and reappeared in front of the Blessed One. Arranging his upper robe over one shoulder, he knelt down with his right knee on the ground, saluted the Blessed One with his hands before his heart, and said to him: "Lord, let the Blessed One teach the Dhamma! Let the One-Well-Gone teach the Dhamma! There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma."
That is what Brahma Sahampati said. Having said that, he further said this:
In the past there appeared among the Magadhans an impure Dhamma devised by the stained. Throw open the door to the Deathless! Let them hear the Dhamma realized by the Stainless One! Just as one standing on a rocky crag might see people all around below, So, O wise one, with all-around vision, ascend the palace fashioned of the Dhamma. Free from sorrow, behold the people submerged in sorrow, oppressed by birth & aging.
Rise up, hero, victor in battle! O Teacher, wander without debt in the world. Teach the Dhamma, O Blessed One: There will be those who will understand.
Then the Blessed One, having understood Brahma's invitation, out of compassion for beings, surveyed the world with the eye of an Awakened One. As he did so, he saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace and danger in the other world. Just as in a pond of blue or red or white lotuses, some lotuses — born and growing in the water — might flourish while immersed in the water, without rising up from the water; some might stand at an even level with the water; while some might rise up from the water and stand without being smeared by the water — so too, surveying the world with the eye of an Awakened One, the Blessed One saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace and danger in the other world.
Having seen this, he answered Brahma Sahampati in verse:
Open are the doors to the Deathless to those with ears. Let them show their conviction. Perceiving trouble, O Brahma, I did not tell people the refined, sublime Dhamma.
Then Brahma Sahampati, thinking, "The Blessed One has given his consent to teach the Dhamma," bowed down to the Blessed One and, circling him on the right, disappeared right there.
Best wishes for you.