Application of Buddhist principles can help reduce stress and improve mental health

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Colombo, Sri Lanka -- With the rapid spread of Buddhism in the western United States, boosted by increased immigration from Asia, Americans should consider applying Buddhist principles to solve their everyday problems. Although Buddhism has two major sects - Theravada and Mahayana - both agree on the crux of Buddhist philosophy based on the Four Noble Truths (FNT), the Noble Eightfold Path (NEP), and the associated 12-factor formula of conditioned genesis (paticca samuppada).

Buddhist population worldwide range from 350 million to 1 billion. The 2010 religious census estimated the Buddhist population in the U.S. at 1 million, mostly located in metropolitan areas with population greater than a million. The census found San Jose, California, to be the most Buddhist city in the country with approximately 1.25 percent identifying as a Buddhist adherent.

Buddhism, in contrast to the three major Abrahamic religions, is not interested in conversion. Buddha was an enlightened human being who discovered the path to nirvana the state of non-existence. Adherents of all religions can practice Buddhist principles without incurring the wrath of the omniscient God because they have universal universality.

Here is how the FNT are relevant to our problems. First truth: [Existence is] dukkha (“suffering” both mental and physical). Second truth: Samudaya [the cause] of dukkha is tanha/trsna (“thirst”/greed) conditioned by avijja (“ignorance” of the reality of self), upadana (clinging), and a cluster of other mental, biological, and physical factors.  Third truth: Nirodha (cessation) of dukkha is possible by following the path to nirvana. Fourth truth: Magga (the path) or the NEP provides the way to nirvana,

The original Pali terms is used in this essay because no single word in English can capture the connotative depth of the terms that Buddha used.

Buddha concluded that no sentient being could avoid ongoing dukkha in his/her bhavacakra (wheel of becoming), which rotates from fetus to birth, and then experience jaramarana (sickness, old age, and death) within the ambit of samsara (cyclic existence).

Buddha illustrated the operational dynamics of the first three noble truths in his paticca samuppada formula. The bhavacakra of every sentient being took a circular form because it had no beginning or end. He did not answer questions on the First Cause or expand on the nature of nirvana because they were beyond human comprehension. He gained his insights by purifying his mind and   using the techniques of bhavana (meditation) to comprehend the causes and effects of existence.

Buddha identified a cluster of 12 mental, biological, and physical nidanas (conditioned factors) that invariably engendered dukkha in the samsara. He surmised that living beings should follow the NEP, also called the Middle Path, to control their tanha (“thirst”/greed/desire/craving), which is interconnected, interdependent, and interactive with all other nidanas. In particular, tanha was reinforced by the impact of the five nidanas surrounding it - phassa (contact), vedana (feeling), upadana (clinging), and bhava (becoming).

Bhava identifies a sentient being as a namarupa (name and form)—a composite of panca skanda (five aggregates), where rupa stands for the physical form, and nama for the mental/nonphysical aggregates of feelings (18 types), perceptions (six types), mental formations (50 types), and consciousness (six types). These five interdependent aggregates are in continuous flux (anicca). Because every existing thing, both mental and physical, is anicca, the presumption of a permanent soul (atta) is inaccurate. The reality of existence is asoulity or no self (anatta). Thus, no person is the same except for the duration of the present moment, and the addiction to think in terms of the first person singular (I, me, my, mine) will merely prolong an organism’s dukkha in samsara. The three marks of existence, Buddha said, are anicca, anatta, and dukkha.

Descartes’ assertion Cogito ergo sum (“I think, therefore I am”) led to the belief that mind and body were two independent static nidanas. But Buddha had correctly seen more than 2100 years earlier that at one’s death the panca skanda discarded its rupa component while the four nama components remained intact in a state of flux until the cluster entered a new rupa in samsara (cyclic existence) depending on its karma (volitional actions). This is what is called punarbhava (rebirth or re-becoming). It is different from Hinduism’s re-incarnation.

The preceding sketch of the crux of Buddhism enables us to solve our everyday problems in ways that are alien to Western culture:

Before rushing into committing any physical or mental action (karma), meditate on its short-and long-term consequences on every sentient being in your environment, including your adversaries.  You can reduce your dukkha by realizing your asoulity (anatta) and impermanence (anicca).

Train yourself to control the three roots of evil: greed and desire; ignorance or delusion; hatred and destructive urges, which are embedded in your five aggregates (panca skanda). Use systems thinking, applying the principle that all elements in the system are interdependent, interconnected, and interactive.

Follow the middle path to tone down excessive emphasis on individualism, which breeds selfishness, self-righteousness, egotism, arrogance, etc. The second amendment to the U.S. Constitution cannot pass muster under Buddhist principles. Buddhism does not endorse weapons for individual protection or use of guns for pleasure hunting.

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Gunaratne is professor of mass communication emeritus at MSUM. He is the author of an autobiographic trilogy. He conducts a Buddhist discussion group in Moorhead once a month on the second Saturday evening.

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Application of Sufficiency Economy

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In a "sufficient economy", generation of material wealth is not the ultimate aim. Instead the final goal is to create environmentally healthy, self-sufficient communities in which basic human needs are met through Iocal natural production methods.

Bangkok, Thailand -- Five years ago Wat Doi Pha Som initiated an environmental revitalization process in the Samoeng District based on the principles of sufficiency economy. The initial development projects addressed the necessary prerequisite to any reforestation project, which was sufficient natural water resources. The soil quality in the local area was very dry with little nutrients and very limited growth potential.

<< Phra Sangkom Thanapanyo Khunsiri from Wat Doi Pha Som in Chiang Mai, Thailand devotes himself to promoting "sufficiency economic practices" among the local communities

Modern farming methods had made local farmers dependent upon expensive chemical fertilizers to regenerate soli nutrients for each year's crops.

The high investment required for modern farming had pushed many people to abandon their ancestral farming tradition and to take Jobs in the nearest urban center, Chiang Mai city, two hours away. The local area also suffered from bush fires and drought during the dry summer months.

The monks at Wat Doi Pha Som identified the principle cause of the many environmental and economic challenges facing the local residents to be the lack of adequate water resources in the local ecosystem. Water is a necessary ingredient for all plant growth and healthy ecosystem function. By addressing this basic need of all living organisms, the process of holistic restoration began.

Environmental Restoration and ProtectIon

The key in addressing the issue of water scarcity was creating environmental structures that retained natural water resources (mountain springs, rain water). The rainy season is capable of providing sufficient water resources to support the needs of both a thriving forest ecosystem and local agricultural practice.

Deforestation of the land in favor of expansive farmlands removed necessary natural structures for water retention and increased water lost to run-off, which left the area's soils thirsting during the non-rainy season months. The monk's initial development projects constructed a long network of check dams able to retain natural water resources in a series of small reservoirs. The construction of the check dam system involved local community members, military personnel, and government officials.

The collaboration between both local and external organizations (Government, Military, NGOs) is a key pillar In Wat Doi Pha Som's sustainable development scheme. Twelve months after the check dams' construction, the moisture content and growth potential of the local soil steadily increased. Currently there are over 100 check dams of different sizes [0.25m-2m] in the Hoi Bong watershed.

Reforestation efforts during the first year of development complemented the check dam network by supporting the soil's ability to retain natural water resources. Plants from the 'sufficiency economy' three categories of resourceful plants (Food, Usage, Economic) were planted.

<< These "check dams" helps to retain moisture content and enables growth potential of the local soil

These included banana, papaya, rice, guava, coconut, teak, bamboo, and red wood. The local ecosystem saw improvement in biodiversity and water retention and habitat restoration for numerous birds and wildlife.

In the four years following the first year of the revitalization process, development projects continued to improve the system for natural water retention. The creation of a water line system involved upgrading wooden check dams to concrete and the creation of separate water storage reservoirs, known in Thai as "monkey cheeks:'

These storage reservoirs collect and diffuse moisture to the surrounding soil and can be tapped to meet community needs during the dry season. During this time as well. the reforestation process continued. More resourceful plants were planted and as soil moisture increased, an increase in the number of annual harvests coincided.

Currently at Wat Dol Pha Som, the revitalization process focuses on maintaining the completed check dams network through monthly surveys and repairs. The current reforestation focus is on protecting local forests from wildfires as weil as environmental terrorists that seek to extract forest resources illegally and unsustalnably.

The development of the alternative energy is an essential component of Wat Doi Pha Som's sustainable development scheme. Initial experimentation in the community has been a success in creating biofuel from locally grown sunflower oil and recycled cooking oil. Future development hopes to harvest clean energy through the construction of solar cells and small scale-hydroelectric dams.

Alternative Education

In 2007 the Alternative Education School at Wat Doi Pha Som was established. Eight students were enroiled in the first class. The revolutionary school seeks to serve students, families, local communities and Thailand by teaching sustainable development practices and self-sufficiency to the next generation of Thai citizens.

Students are empowered to be self sufficient citizens through project-based learning that encourages entrepreneurial development and requires integration of traditional subject material into practical application.

Wat Dol Pha Som's sustainable development scheme helps to protect local forests from wildfires >>

Students have created their own educational pathways focusing on rice trade, herbal medicine, environmental conservation, and vegetable seed saving. The school values and strives to celebrate local customs and culture.

Local community members teach students about cultural wisdom and traditional practices. Students have learned about local agricultural wisdom, how to make clothing, and how to construct a house using local building materials.

The school also focuses on serving students' families. Students do not attend classes far from home, in order to be able to serve their parents and elders by performing chores and cooking at home.

The Alternative Education School is looking to expand to provide university and graduate level studies in Sufficiency Economy. Currently, the school is looking for qualified professionals to share the principles of sustainable development and self-sufficiency with a growing student body. The school is also very interested in collaboration and grant support with similar educational institutions and foundations around the world.

Sufficiency Economy - What lies ahead

Wat Doi Pha Som has focused on applying King Bhumibol's economic principle of sufficiency economy in the local villages of the Samoeng District, Chiang Mai Province, Thailand.

The King's guidelines of Sufficiency Economy promote the planting of three types of resourceful plants:

plants that are edible (Food), plants that can be used for medicinal, cosmetic, sanitation, and other household purposes (Usage), andplants that can be transformed into products for sale (Economic).
Plants can belong to one or all of the three plant categories. For example the coconut tree produces food for consumption (coconut milk, coconut shavings), the coconut husk can be turned into charcoal for home usage, and the tree trunk can be turned into lumber for sale. By focusing on these three types of plantations, local communities benefit in four areas: Livelihood, Environment, Economy, Society.

Community members (humans, animals, plants) have resources capable of satisfying the basic needs of life (Livelihood). The local ecosystems are revived through the regeneration of diverse plant species and protected through the application of conservational practices (Environment - organic farming, formation of tree banks). Communities generate natural resources that could be turned into products for sale or exchange in local or regional markets (Economic). Ultimately, communities become selfreliant and in control of their own social-wellbeing (Society).

Sufficiency economy is founded first on the principle of local environmental conservation/restoration. In this economic system the generation of material wealth is not the ultimate aim. Instead the final goal becomes creatlng environmentally healthy, self-sufficient communities in which basic human needs are met through local natural production methods. Economic benefit becomes only a secondary benefit in the larger development scheme.

In making this economic theory a practical model for sustainable development, the monks at Wat Doi Pha Som define four necessary concentrations of development.

The first and central concentration is on "Environmental Restoration and ProtectIon". In the Samoeng District, this concentration narrows to focus on preserving the forest ecosystem [Dipterocarp forests].
The second concentration of development is "Organic Agriculture". The application of chemical pesticides and chemical fertilizers has harmful ecological effects and also creates dependency on dlstributers outside of the local community.
The third concentration of development is the creation and usage of "AIternative Energy". The discovery and development of renewable and environmentally-loving alternative forms of energy is essential for creating environmentally healthy,
self-sufficient communities free from a destructive dependence on fossil fuels.
The fourth and final concentration of development is "Educatlon".
The future vitality of 'sufficiency economy' communities depends on the education of the younger generation. Youth need alternative education models that develop practical vocational skills, promote creativity and equip graduates to be self-sufficient upon completion of their formal education.

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