May our Path in life be illuminated.
Good and Evil.
Table of Contents.
S 2. Precepts in Yoga, Christianity and Buddhism.
S 3. The Defilements and the Spiritual Qualities.
S 3. The Three Gunas.
S 4. Good and Evil in Storey Telling.
S 4. Good and Evil in Spiritual Practice and Healing.
Precepts.
S 2. Precepts in Yoga, Christianity and Buddhism.
Precepts are basic Rules of the community to abstain from violence and dishonesty. Precepts of Yoga, Buddhism and Christianity can be compared, to illustrate the universality of precepts across different religions.
The five Yamas of Astanga (eight limbed) Yoga, from Patanjali’s Yoga Sutras, are –
1. A-himsa or no harming, no violence.
2. Satya or truthfulness
3. A-steya or no stealing
4. Brahmachariya or faithfulness and respect to sexual relationship
5. A-parigraha or no greed, possessiveness, and manipulation
Brahmachariya can have two meanings -
- either faithfulness and respect to sexual relationship, or
- celibacy.
These can be compared with the six Christian commandments that are not ecclesiastical -
5. No killing
6. No adultery
7. No stealing
8. No lying, or no “bearing false witness”
9. No intention of adultery, or no “coveting your neighbour’s wife”
10. Respect ownership, or “no coveting your neighbour’s goods”
These can be compared with the five Buddhist precepts, to refrain from –
1. pānatipata = killing that which has the breath of life or pāna
2. adin-adāna = taking what is not given (dāna = gift)
3. kāmesu miccha-chara = sexual misconduct
4. musa-vāda = misleading speech
5. intoxicants “that cloud the mind”
Precepts are the minimum standard of civilised behaviour that we need for society to function properly. We normally assume that any genuine spiritual practitioner or aspirant will naturally and easily observe these precepts. Without any need for instruction from authority. Rather, the precept itself instructs us; we who are on the Path.
However, precepts can be more than just basic rules against violence and dishonesty. Precepts can be enlarged to cover other actions that are less harmful but more common, and thus give guidance more often to daily life.
Alternatively (and in addition), we can put attention on letting go of the unhelpful in daily life, and cultivating the helpful instead. These two opposites are called kilesa or defilements, and bodhyaṇga or spiritual Qualities. These are many and diverse, and can be grouped to aid identification, so none are neglected in our spiritual practice.
kilesa and bodhyaṇga
S 3. The kilesa or Defilements.
1. Fear of attack or ridicule, fear of loss or failure, embarrassment, feeling uncomfortable or unsafe or awkward or vulnerable
2. Friction, irritation, resentment, criticisms, back stabbing, hostility, suspicion, miserliness,
3. Guilt, shame, feeling excluded or disempowered or useless or
4. Feeling hurt or disappointed or betrayed or cheated
5. Arrogance, manipulation, exploitation, blackmail, corruption
6. Malice, destructiveness, hate, vindictiveness, revenge, violence,
7. Grief, sense of loss, broken heart, yearning,
8. Exhaustion, apathy, despair, loss of purpose, dullness, impotence, hopelessness, laziness, boredom
9. Stupidity, ignorance, confusion, blind to the problem, delusion,
10. Disrespect, dishonesty, surliness, no appreciation, untrustworthy,
11. Indiscipline, indulgence, comfort eating, addictions and addictive behaviour,
12. Anger, rage, wanting to fight and destroy the restrictions,
13. Agitation, haste, can’t rest or sleep, compulsive thinking, impatience, feeling disturbed or frustrated.
14. Lust, greed, jealousy
Defilements or kilesa are numerous and varied, but they all have the same flavour – suffering. Thus defilements are the problem of life, rather than the people, pursuits and possessions in our lives. So let us take personal responsibility for our own happiness. Why not learn the skills of releasing and letting go of defilements? So they may dissolve and dissipate, cease to trouble us. Let us stop fuelling these pain caused and pain causing problems, stop identifying with them, stop fuelling them. As best we can, whenever we can, wherever we can, with whoever we can.
S 3. The bodhyaṇga or Spiritual Qualities.
The spiritual Qualities or bodhyaṇga are what is important to us. They are what make our relationships and pursuits worth while. So let us give them the priority they deserve in our lives. Why not learn the skills to cultivate, strengthen, and build up these beautiful Qualities? Let us practice them with sincerity, and protect them from all harm, from self sabotage. Let us value them, speak well of them, and support them however we can. Then our lives will be blessed.
1. Fear of attack or ridicule, fear of loss or failure, embarrassment, feeling uncomfortable or unsafe or awkward or vulnerable
2. Friction, irritation, resentment, criticisms, back stabbing, hostility, suspicion, miserliness,
3. Guilt, shame, feeling excluded or disempowered or useless or
4. Feeling hurt or disappointed or betrayed or cheated
5. Arrogance, manipulation, exploitation, blackmail, corruption
6. Malice, destructiveness, hate, vindictiveness, revenge, violence,
7. Grief, sense of loss, broken heart, yearning,
8. Exhaustion, apathy, despair, loss of purpose, dullness, impotence, hopelessness, laziness, boredom
9. Stupidity, ignorance, confusion, blind to the problem, delusion,
10. Disrespect, dishonesty, surliness, no appreciation, untrustworthy,
11. Indiscipline, indulgence, comfort eating, addictions and addictive behaviour,
12. Anger, rage, wanting to fight and destroy the restrictions,
13. Agitation, haste, can’t rest or sleep, compulsive thinking, impatience, feeling disturbed or frustrated.
14. Lust, greed, jealousy
Defilements or kilesa are numerous and varied, but they all have the same flavour – suffering. Thus defilements are the problem of life, rather than the people, pursuits and possessions in our lives. So let us take personal responsibility for our own happiness. Why not learn the skills of releasing and letting go of defilements? So they may dissolve and dissipate, cease to trouble us. Let us stop fuelling these pain caused and pain causing problems, stop identifying with them, stop fuelling them. As best we can, whenever we can, wherever we can, with whoever we can.
S 3. The bodhyaṇga or Spiritual Qualities.
- Inner peace, - and stillness and silence, contentment, being at ease, feeling safe ...
- Determination – and diligence, making effort, renewing efforts, persisting, motivation, competence and confidence, courage ...
- Clarity – and wisdom, tactfulness, perceptiveness, insight, good decision making ...
- Friendship – and finding and sharing good things, trust, forgiveness and tolerance, being supportive ...
- Enjoyment – and appreciation, inspiration, reverence, wonderment, happiness ...
- Healing – and nurturing, caring for, releasing the pain, resolving difficulties, transcendence from suffering
- protecting - and guiding and guarding the mind, practising the spiritual Qualities, cultivating them,
- good companionship - and good leadership, quality service, honesty, integrity, inspiring others, transparency in motives,
The spiritual Qualities or bodhyaṇga are what is important to us. They are what make our relationships and pursuits worth while. So let us give them the priority they deserve in our lives. Why not learn the skills to cultivate, strengthen, and build up these beautiful Qualities? Let us practice them with sincerity, and protect them from all harm, from self sabotage. Let us value them, speak well of them, and support them however we can. Then our lives will be blessed.
guṇa.
S 3. The Three guṇa.
This theme of kilesa and bodhyaṇga can be compared with the three guṇa. Let me quote from Dr DC Rao, a writer for the Hindu American Association.
These three gunas can be applied to food –
They can be applied to charity or service also –
When we are dominated by tamas, and feeling dull and lacking motivation, the remedy is to get engaged in any kind of activity so as to activate the rajas in us.
When we feel agitated and are driven by greed or desire, it is a sign that
rajas is dominant. The remedy is to calm our minds by deep breathing or meditation, and recall the pain caused by ignorance and attachment.
It is this objectification of our gunas that enables us to observe and modify our behaviour without debilitating guilt. Being more accepting of our own less-than-perfect behaviour helps us to better understand the behaviour patterns of others and be more forgiving of their actions towards us. The more mindful we are in identifying our dominant guna and the more diligent in upgrading our behaviour, the more we refine our minds and prepare it for spiritual understanding.” I would like to thank Dr Rao for his contribution.
Related Buddhist Doctrine.
By comparison, the closest Buddhist doctrine is strikingly limited and restricted. If used as a foundation for prolonged indoctrination, it could limit understanding of the Buddha’s teaching. This helps explain why traditional presentation of the Buddha’s teachings can seem more scholastic and less helpful for our daily lives. It also helps explain the need for new presentation of the Buddha’s teachings, that gives priority to the helpful and the truthful.
Traditional Buddhist doctrine describes the defilements thus –
1. lobha = greed
2. dosa = hate
3. moha = delusion
Or they are described thus -
1. kāma-chanda = sense desire
2. byāpāda = aversion
3. thina-middha = sloth and torpor
4. uddhacca-kukkucca = agitation and worry
5. vicikiccha = doubt
Traditional Buddhist doctrine describes the spiritual Qualities thus -
1. sati = mindfulness
2. dhamma vichaya = Dharma investigation
3. viriya = energy
4. pīti = joy
5. passaddhi = tranquillity
6. samādhi = concentration
7. upekkha = equanimity
This theme of kilesa and bodhyaṇga can be compared with the three guṇa. Let me quote from Dr DC Rao, a writer for the Hindu American Association.
- sattva: purity, knowledge, peace, contentment, clarity, humility, cheerfulness, inspiration, etc.
- rajas: agitation, restlessness, desire, anger, greed, arrogance, ambition, competitiveness etc.
- tamas: inertia, ignorance, darkness, sloth, stubbornness, fear, dullness, lack of motivation etc.
These three gunas can be applied to food –
- when sattva predominates, we choose food that is pure, substantial and healthy;
- when rajas predominates, we choose food that is highly flavoured, dry and causes pain;
- and when tamas predominates, we choose food that is stale, impure and unhealthy.
They can be applied to charity or service also –
- when sattva predominates, we engage in charity as a duty and direct it discreetly to a worthy cause;
- when rajas predominates we give reluctantly, but with ostentation and in expectation of a return;
- when tamas predominates, we help unworthy causes in an insulting manner.
When we are dominated by tamas, and feeling dull and lacking motivation, the remedy is to get engaged in any kind of activity so as to activate the rajas in us.
When we feel agitated and are driven by greed or desire, it is a sign that
rajas is dominant. The remedy is to calm our minds by deep breathing or meditation, and recall the pain caused by ignorance and attachment.
It is this objectification of our gunas that enables us to observe and modify our behaviour without debilitating guilt. Being more accepting of our own less-than-perfect behaviour helps us to better understand the behaviour patterns of others and be more forgiving of their actions towards us. The more mindful we are in identifying our dominant guna and the more diligent in upgrading our behaviour, the more we refine our minds and prepare it for spiritual understanding.” I would like to thank Dr Rao for his contribution.
Related Buddhist Doctrine.
By comparison, the closest Buddhist doctrine is strikingly limited and restricted. If used as a foundation for prolonged indoctrination, it could limit understanding of the Buddha’s teaching. This helps explain why traditional presentation of the Buddha’s teachings can seem more scholastic and less helpful for our daily lives. It also helps explain the need for new presentation of the Buddha’s teachings, that gives priority to the helpful and the truthful.
Traditional Buddhist doctrine describes the defilements thus –
1. lobha = greed
2. dosa = hate
3. moha = delusion
Or they are described thus -
1. kāma-chanda = sense desire
2. byāpāda = aversion
3. thina-middha = sloth and torpor
4. uddhacca-kukkucca = agitation and worry
5. vicikiccha = doubt
Traditional Buddhist doctrine describes the spiritual Qualities thus -
1. sati = mindfulness
2. dhamma vichaya = Dharma investigation
3. viriya = energy
4. pīti = joy
5. passaddhi = tranquillity
6. samādhi = concentration
7. upekkha = equanimity
Story Telling.
S 4. Good and Evil in Storey Telling.
This theme of right and wrong is common in storey telling, for both adults and children, where good and evil strive against each other. During the progress of the storey, evil will gain the upper hand to create dramatic tension and hold the attention. But good always triumphs in the end.
This is important in our culture to encourage people to strive for good, and against evil.
But it is easily misunderstood to be some kind of fight or battle. Indeed, the “goodie(s)” and the “baddies” often fight against each other using weapons in book and film, and in sometimes in religion.
In a sense, this popular theme in storey telling is a lie, because no person or group of people can be entirely good or bad. So how can this theme “work”? How can the word “wicked” get so confused that it becomes some kind of praise?
The basic meaning of good and evil has been changed into something entirely different in storey telling, society and even religion.
The goodies are our people, and the baddies are the enemies of our people.
Violence and threats of violence are accepted and supported if directed at these supposed “enemies”. Violence becomes “evil” only if directed at members of our group.
The striving of good against evil becomes a fight between our group or hero against those that oppose our group or hero.
This appeals to a basic human need, to belong to and support one group of people in its conflict with other groups.
This is a basic tribal instinct, and humanity was tribal for tens of thousands of years before modern times. The tribal instinct is in our blood. We needed to defend our tribal lands from other tribes or perish.
S 4. Good and Evil in Spiritual Practice and Healing.
But on the spiritual path, the effort is entirely different. Instead, we strive to protect to peace, not escalate conflict, to permit healing to resume and not make more pain.
In spiritual practice, strength does not mean the ability to intimidate others. It means the strength to not resort to violence of any kind, the strength to uphold our commitment to our spiritual practice, in the face of difficulties.
When our “buttons have been pushed” and we are quite upset, the strength we need is damage control - our own self restraint.
Then, as soon as it is possible, we need time alone to give our body the opportunity to discharge the pain, lest it be locked away in the body. The body “knows,” through its own somatic intelligence, how to release this pain. It does this with vigorous, spontaneous movements, that I call “Discharge of Distress,” discussed on their own webpage of this site.
There is much we can do, to use our strength to transcend the suffering in life, including the pain of conflict with other people. This is the first topic I discuss in my Course in Spiritual Practice, on this website.
Thus the meaning of “right and wrong” and “good and evil” are quite ambiguous. Therefore, I have omitted all mention of these terms from my writings. And I have used the terms “helpful” or “wholesome” instead.
