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Rebuttal to FDR802: On the subject of Buddhism, Stefan makes a number of claims that come from his lack of understanding of Buddhism. I would like to address these claims and would also like to request a response from Stefan himself although all responses are welcome. Disclaimer: I am not a Buddhist. I have my own philosophy, but I do use some of their methodologies as discussed below, and have a very good understanding of the philosophy. First claim: Buddhists are hypocrites: If a Buddhist invalidates someone’s argument rather than the person, they are not guilty of hypocrisy since they are addressing the argument and not the character of the individual. Stefan is falsely accusing them of ad hominem. An attack on someone’s argument says nothing about their character. Next, I disagree with the statement you read from “John the Buddhist” about Buddhism. The mythology is relevant and many people interpret it literally. There is a standard of determining whether something is true or false in Buddhism but it is introspective rather than extrospective and thus results in subjective proof rather than objective proof. In other words, you prove it to yourself. Some Buddhists are now willing rely on the scientific method in order to prove it to other people. I also disagree that the ideas have been distorted. Rather, you spoke to individuals that have a very poor take on Buddhism and they do not represent Buddhism as a whole. Now, when “John the Buddhist” started accusing you of not understanding and being non compassionate he did cross the line into hyprocrisy. To judge Buddhism by the actions of one man who claims to be a Buddhist is collectivism, and a hasty generalization which is irrational. Next, you said that you did not understand what “the craving of things causes one to be reborn” means. Let me explain that statement to you. They mean it quite literally. The action of having expectations and craving things is commonly referred to as “grasping the web [of karma]” Buddhists believe that such grasping creates karmic bonds that hold you to this existence so that when you die, you are reincarnated again. They refer to this process as the wheel of life and death. However, if one were to completely sever all karmic bonds, then one would be able to ascend to a higher plane of existence with the Gods. It is the Buddhist version of going to heaven. However, it can be interpreted in many ways. Have you ever watched the Stargate SG-1 television series? In that series, they portray ascendance as becoming a consciousness that is made out of pure energy that exists on another plane. That is one of many interpretations of ascension that could be applied to Buddhism. Toothache scenario: According to both Buddhist philosophy and Chinese Medicine, which is based on Buddhist philosophy, the toothache is caused by a blockage in your Qi energy through one of your chakras or meridians. That blockage is in turn caused by your grasping to the web. In theory, if you did not ever grasp the web then you would never have any blockage and be in perfect health so long as you ate a clean, natural, healthy vegetarian diet and ate in moderation. There are several ways to treat a chakra or meridian blockage, one of the most well known being acupuncture which has been proven effective at reducing or eliminating pain at the hands of a skilled acupuncturist. Qi gong is an example of a less well known method. Kundalini and Reiki are somewhere in the middle between those two in terms of general public recognition. Refrain from killing anything living: You are taking this too literally. What is meant by this is to not kill anything living unnecessarily. Remember, this is a moral rule, so it is subject to UPB. Let’s evaluate it using the UPB framework: The proposition is “You should only kill that which you have to in order to subsist naturally on this planet.” Is there choice or personal responsibility involved with not killing anything more than you require to subsist? Yes, one can choose to kill the exact number of organisms required to subsist or they could choose not to. No person or circumstance dictates that they must do it or that they must do otherwise. Avoidance: Can one avoid being responsible for killing more organisms than necessary to subsist? Yes, but only by practicing the moral rule, and by not practicing the moral rule you are subjecting more organisms to untimely death. We can argue over whether that matters or not as they are a different species, but the fact remains that the situation is unavoidable for them just like rape and murder are unavoidable for the victims. The organisms may have a chance to get away in some scenarios which is why I would consider hunting more moral than buying meat that came from a slaughterhouse. Initiation: Do the organisms you are killing consent to being killed to help you subsist? No. Can two men in a room together only kill that which is necessary for them to subsist? Yes. Does initiating force against lower life forms in order for you to subsist violate the non initiation of force rule? Yes, so long as we consider initiating force against lower life forms to be an NAP violation. Do lifeboat scenarios apply? Yes, you need to kill some organisms simply in order to subsist and killing microbes is unintentional. That is why killing that level of organisms is considered moral whereas killing more than you need to subsist is considered immoral. You have no control over the fact that you need to kill other organisms to subsist nor any control over accidental killing of organisms. Interestingly, there is a sect of Hinduism (which is incredibly similar to Buddhism philosophically) called Jainism and Jainists go as far as to wear respirators so as not to accidentally inhale microbes and kill them with their immune systems. However, I would argue that they are not drinking the water because it cannot be perfectly pure. Should you still accept punishment for killing organisms that you are compelled to kill in order to subsist? Yes. We must accept that we are imperfect beings and know that there may be a karmic thread attached to our actions even if we are compelled to perform those actions in order to survive. This is why asceticism used to be popular during the time of Shakyamuni or “Siddhartha Gautama.” It is still practiced by many Hindus to this day. Can it be applied at all times in all places by all men universally? Yes, and as a matter of fact it would have the side benefit of conserving resources like crazy if practiced by all men simultaneously. Can you not kill anything more than is necessary for your subsistence in a coma? Yes, as a matter of fact, you would be doing this by default in a coma. Is the opposite of the moral rule a vice rather than a virtue? Yes, and the opposite is killing organisms in excess of what one needs to subsist. Are we able to determine an objective standard for the amount of organisms one needs to kill to subsist? Yes, there are science based means of determining one’s minimum nutritional needs. Do insurmountable logical problems arise from the opposite propositon? Yes. Killing organisms in excess of what one needs to subsist is universally preferable leads to contradictions because it is a positive requirement. Do all men have the capacity to follow this moral rule? Yes, as long as they have the minimal amount of brain function necessary to make a rational determination of what the minimum nutritional intake one needs in order to flourish and subsist. Okay, valid moral rule. Anyone disagree? Next up, why do Buddhists not use logic, reasoning, and evidence to prove their moral rules? Two reasons: 1. They are unaware that a methodology exists to do so like I have just done above. 2. They prove it to themselves subjectively via various specialized methodologies of introspection. Claim: The law of karma is based on mysticism. Rebuttal: Only if you consider gleaning wisdom from the universe via specialized methodologies of introspection to be mystical. I don’t believe it is. Let’s take meditation for example. How do you glean wisdom from meditation? You still the mind and thoughts and in doing so can perceive things that would otherwise be unable to be perceived with all the background noise going on in your head. In other words, you allow the universe itself to talk to you, but it only whispers very quietly so you have to tame your mind in order to hear it. Buddhists make the analogy of a muddy river where the current keeps churning up mud. If we still the water, then the mud settles and the water is now clear and one can see all the way to the bottom of the river, whereas before one could only see the surface of the muddy water. Claim: You can’t describe the essence of Buddhism in three pages or less. Rebuttal: I just did (total length 2.5 pages) and addressed your arguments against it at the same time. Not everyone has the same natural ability of articulation. I happen to be one of the people who does have that. Claim: There are no hidden gems of wisdom in Buddhism. Rebuttal: Yes there are, but they are hidden; therefore, you can’t see them. You can find them by practicing specialized introspective methodologies and it takes a fairly good bit of practice to master. There is a famous saying in Buddhism and eastern thought that goes something like “He who speaks knows not.” The meaning of this statement is that the deep wisdoms revealed only through introspection cannot be communicated because they are entirely subjective in nature. That principle is one of the main reasons why Buddhists are unwilling to engage you in rational debate on these issues. It literally goes against what used to be, and for many still is, a main principle of Buddhism, but it rightly should no longer be considered such due to the inventions of both the scientific method and UPB. Luckily, I am not a Buddhist, so I am not hindered by their limitations. I do use some Buddhist specialized introspective methodologies though, so I know what they are talking about.

Hey everyone, I think that it would be wise and valuable if we were to share what books have aided us in our pursuit of self-knowledge. I think that it would be nice to have a summary of the book and the relevant parts, and share what you have gained from reading the book. Healing the Shame that Binds You by John Bradshaw Shame is such a powerful emotion. It is especially powerful when we do not realize that we are experiencing shame. Bradshaw talks about the difference between healthy shame--accepting one's natural limits--and toxic shame--believing that we are fundamentally unworthy of love, me-plus. He takes the theoretical model of a shame cycle--we feel bad, we cope, and then we feel bad because we have coped, so then we cope more to relieve our negative feelings--and applies to real people. The antidote to toxic shame is love, and so much of trauma and dysfunction is the result of not receiving the love that we needed when we needed it. Reading this book and understanding shame has helped me clear up a lot of self-attack and generalized negative self-beliefs. I have been able to recognize that when I cope, it is because I am seeking comfort and love, and that to attack myself is just to further the pattern that was my childhood, a traumatizing and dysfunctional pattern. I really recommend reading this book, because in my experience toxic shame has been such a challenging emotion to identify, and the moment that I have been able to identify it for what it is is the moment that I have been able to start making progress and healing.

“I can hardly hear myself think”, is a phrase that is often spoken when we lose our ability to concentrate while we are in the presence of overbearing noise. I think that, when we are bombarded throughout our lives with the endless commotion of external “standards”, which have scant to do with producing excellence within us as much as it has to do with producing convenience for others, “standards” that not only contained unrealistic edicts to aim for unattainable heights, but often contradictory and ever changing whims that were impossible to follow, I think that when we are repeatedly left trapped in such paralyzing double binds of intolerable humiliation, we too not only lose our ability to concentrate on our thoughts, but also our ability to concentrate on our genuine needs and preferences. In low-nurturant familial and school environments that are hostile to what we want, we comply in order to survive. So, in order to prevent each day of our childhood from becoming a new nightmare, these voices become internalized and continue to drown out the melodies of our true feelings and desires well into adulthood to keep us safe. Hence, as adults, with our sense of self still mute, we often become completely paralyzed when we are faced with opportunities and choice. Questions of what success and failure means to us become incredibly difficult to answer. These protective alters have no sense of time, but they do respond when listened to. And overtime, with persistent awareness, curiosity, and negotiation, these protective voices can learn to heed their protective layer of dissonance and produce a fine harmony of trust among the Self once again. And once more we shall be free to ask, uninterrupted by an uproar of foreign expectations, “Am I doing everything I want at the level that I want to do it?” and in being able to finally hear whatever the answer is to that question, no longer will our identity remain unheard. And once we hear it, it will never remain unexpressed. ---------------------------------------------------------------------------------------- Originally posted on medium in September. https://medium.com/@joelpatterson_52315/the-unheard-identity-uncovering-the-self-through-persistent-listening-bdcc284eb189 If you enjoy my work, I gladly accept bitcoin donations: 1ALYYHuvAUjjsXLHJRyCxGQ5E9rDoDVpx4