FINDING BUDDHIST PATHS IN 21ST CENTURY

The path-seekers should choose methods they feel most likely to follow and not worrying about the others. All depends on individual habits and preferences. Some people might find reciting mantra easy to apply or others might prefer offering flowers to the Buddha or many might like lighting of butter lamps in the monasteries or might desire to carve mantras on rocks or hoist prayer flags in their gardens, while countless people are attracted to meditation. I would advise the readers to base their selection decision on two criteria: (1) which methods strike you most forcibly, and which have the strongest spiritual meaning and impact to you — whether off the top of the head or by reading them back again from earlier om the chapters; and (2) how well each fits into your life as it is or as you will be leading it. Every method is individual, but the ultimate goal is the same — to realize the wisdom. On the path-seeking journey, meaningful progress consists of big long-term spiritual benefits but also short-term worldly benefits. Here I would like to share the achievable interesting worldly benefits that come as an additional bonus. The first benefit in my case is that the intensity of “greed” has weakened in a good way. I am not massaging my greed for material gains — not a nihilistic approach to negating material gains. I need to make more money but only as much as necessary, and through fair and honest methods and without tarnishing my Buddhist beliefs. With additional spare income, we can help more people in need and donate more money to non-profit organizations. The second benefit is that I find it easier to offer “generosity” to the needy. More willing and open to donations, sponsorship and financial help to the poor. Unlike in the past, the scope of generosity is more broad-based than to close family members or relatives or friends. Also, at work, I am more able and willing to offer help and guidance to my colleagues and customers without expectation. The third benefit is that the outburst of “emotions” are better under control. The anger still arrives with its vengeance, but it subsides in a shorter period than before. Instead of anger taking over the reins, I have more control over it than vice versa. This helps to keep away big quarrels from the dining table and offers a conducive environment for a civilized dialog on emotional and sensitive topics. The fourth benefit is that I have developed an “accommodating” attitude. Yangchen experienced that I was more willing to listen to a different opinion or point-of-view from her and Tsering. Becoming more accommodating when there is an outburst of anger from others. Not stopping family members from developing their own space and freedom. The fifth benefit is that the “easygoing” approach towards life. There are bound to be many crises in life, whether self-inflicted or not. One approach is to take each of them seriously but a smarter way is to be more relaxed. More often than not, taking seriously blows the issue out of control. Usually, a composed approach towards a crisis is a simple and direct method of resolving it. For example, we have some issues with our seventeen-year-old son. We let time to run its course and readdress them in the future, making our lives more peaceful. The sixth benefit is that I can adapt to changes at work more comfortably. Companies use “change” strategies to improve productivity and profits. Many find drastic changes challenging to adapt to, ultimately leading to disappointment, frustration, and quitting. A composed and open-minded approach to this reduces my mental stress and leads to more harmony in the family. The seventh benefit is that we can teach our son to respect his teachers. For example, we often quote an ancient Indian tradition of Guru-Shishya Parampara: guru means a teacher, shishya means a student, and parampara means a tradition. The relationship between a teacher and a student is sacred and lifelong in this tradition — the student’s reverence and devotion to the teacher are at the same level as a spiritual guru, and love and kindness from the teacher are like parents to their children. Even today, this tradition is scarcely witnessed in India, for example, in classical Indian music and dance.