After a prolonged struggle with various eating disorders (atypical, anorexia, bulimia, BED) over nearly two years, as well as ongoing mood disorders and severe anxiety for the past three, I've found conventional self-guided Western CBT therapies, and even standalone meditation, largely ineffective for me. Significant barriers (financial, temporal, locational, cultural conditioning) limit my access to consistent professional therapy, and will likely remain in place for the foreseeable future. Believe me, I've tried. I'm looking for an alternative path, a fundamentally different framework than modern psychology, to address a deep-seated lack of purpose and unresolved trauma, ultimately seeking peace of mind. I've long been drawn to the exploration of Western neuroscience and cognitive science on Buddhism, specifically the tangible benefits of mindfulness meditation. My "hope" is to find a Buddhist school that aligns with, and ideally offers a practical experience similar to, approaches like MBSR, MBCT, and DBT, despite their fundamental differences from traditional Buddhism. This leads to my core questions: 1. **Influence of Buddhist Schools on Western Therapies:** How much influence do different Buddhist schools (e.g., Theravada, Zen, Pure Land, Tibetan) have on the development and practice of: * Dialectical Behavior Therapy (DBT) * Compassion-Focused Therapy (CFT) * Acceptance-Based Therapies (e.g., ACT) * Mindfulness-Based Cognitive Therapy (MBCT) * Mindfulness-Based Stress Reduction (MBSR) I understand that Western mindfulness, particularly MBSR/MBCT, is often linked to Theravada (Vipassanā, as seen in the Insight Meditation Society and "Mindfulness in Plain English"). However, I've also come across arguments for significant Zen Buddhist influence on Jon Kabat-Zinn's work, which resonates with the "non-dualistic" feel of modern mindfulness. 2. **Is it problematic to choose a Buddhist school based on these inspirations?** Given my past experiences and current limitations, is it a "wrong" approach to seek a Buddhist tradition that primarily contributed to, or feels practically similar to, these Western therapeutic modalities? My aim is not necessarily "enlightenment" in the traditional sense, but rather a path to alleviate suffering and cultivate inner peace, perhaps building positive karma for future lives (as a layperson, taking a stoic approach to the ultimate goal). 3. **Navigating Availability and Personal Preference:** I'm personally more attracted to Theravada's "down-to-earth" step-by-step Eightfold Path and emphasis on mindfulness, along with the sense of certainty from practices like one meal a day and abstinence from alcohol. However, in both my current city and home city, Mahayana denominations are more readily available (authentic Chan, Thich Nhat Hanh's Plum Village, and a modernized immigrant Pure Land school). I've visited the immigrant Pure Land and authentic Chan centers, but they simply don't "click" with me; they feel "weird" and I don't like them. I haven't had the opportunity to visit a Theravada temple for comparison. If I choose Theravada, I'd likely need to rely on online sanghas, which may not accommodate my timezone. Given my intention to remain a layperson and focus on personal practice for peace of mind and perhaps future karmic benefit, I'm unsure how crucial an in-person or online sangha is for my goals. Any insights on these points, particularly regarding the historical influences and the appropriateness of my approach to choosing a path, would be greatly appreciated. Thank you.

Posthumanist ideas often explore how moral concern might extend beyond just human beings, including the possibility of artificial intelligences or other non-human entities. While we haven’t created a conscious AI yet, the idea raises some interesting questions from a Buddhist perspective. Let's assume if we are able to create conscious AI, in some distant future Would a conscious AI be included in the scope of compassion and ethical responsibility that Buddhism teaches? Could an artificial being like this fit into existing Buddhist categories such as beings subject to karma? I’d be really interested to hear how different traditions or contemporary Buddhist thinkers might approach this, even if it's speculative.

Looking at the economic turmoil that had been unleashed by a certain leader of a powerful nation, I wondered what factors/guidelines/principles a good Buddhist should consider that are in accordance with the Dharma when voting? While it is true that democracy doesn’t exist during the Buddha’s time, I assume that voting like all the decisions that a Buddhist made in life can be either skillful or unskillful depending on their intentions, emotions and mental state at the point of action leading to consequences and repercussions. So, how would the Dharma advise us in this situation?

I have often seen the [Anguttara Nikaya 4.77](https://accesstoinsight.org/tipitaka/an/an04/an04.077.than.html) being quoted as in [this post](https://buddhism.stackexchange.com/questions/49150/causes-of-specific-illnesses-death) against pondering on the precise workings of karma. **My question:** is there a misunderstanding of the Buddha’s words thus misconstruing his intentions. My understanding on the Buddha’s caution on karma (in AN 4.77) is that we should not try to figure out its exact/precise/detailed workings if 1) we don’t have the tools (i.e. divine eye faculty or recollection of past lives) and 2) we don’t have the discernment or wisdom to see anicca and anatta in the process. The danger is that we may draw the wrong conclusion as was the case with [certain mentioned recluse](https://www.accesstoinsight.org/tipitaka/dn/dn.01.0.bodh.html#fnt-5) in Brahmajala sutta. But the Buddha did not prevent anyone from having a deep understanding of paticca-samuppada (dependent-arising or conditionality) which is the basis of karma. And through the insights on conditionality, have a deeper understanding of karma; why it works in general. I believe a deeper understanding of karma is within our abilities as ordinary humans as we have the ability to observe, recall and analyse conditions and events in our lives. For example, if I am staring at the ceiling at 2 a.m. in the morning, unable to sleep and I tried to recall what I did to cause this, I may then remember giving in to temptation and drinking a nice cup of coffee after dinner. So, there was an unskillful craving involving certain pleasure and a bad consequence. This is observing karma-in-action and anyone can do it. Incidentally, I have friends who claimed to be able to drink coffee or tea just before hitting the bed and still sleep like a log. One common theme is that they don’t experience the caffeine-high like I do. Although I always find it strange why people drink coffee if they don’t get any pleasures from it. Whether we talk about karma or the other four niyamas, conditionality is their foundation. Millions of scientists, researchers and engineers all over the world are working hard daily, trying to tease out the conditioned causes that govern the phenomena of the world we lived in, from climate change to superconductivity. They are trying to harness their understanding to improve the lot of humanity. We should also deepen our understanding of karma for our own long-lasting well-being and happiness. If one is not in samsara, they need not bother with the rule of the game i.e. karma. But what choice do we have? Surely, the Buddha understand this and would want us to have a better grasp of karma to improve our own lives. ### Addendum: ### *Suppose we assume the Buddha intended for us to investigate the workings of karma through proper verification by keen observation, analysis and even experimenting on ourselves and not by mere speculation. Furthermore, if we assume this is possible because not all karmic fruits are from our or others’ past lives, many are the results of this life. Would we be doing an injustice to the Buddha by quoting him out-of-context with AN 4.77? Also, wouldn’t discouraging investigations into the workings of karma be totally inconsistent with the entire teachings of the Buddha?* *If we postulate the above is correct, how can we quote AN 4.77 in the right context without giving the wrong impression that the Buddha discouraged investigating and understanding the workings of karma?*

I'm very fortunate to live in an affluent part of the world. Even so, it is a common site to see people begging for money in the street. In our town there are posters up asking people not to give to beggers as it just encourages people to beg more. However habitually walking past people begging does not feel like the compassionate thing to do. Is it possible to bring Buddhist ethics and philosophy to bear on this? Should one give to beggers in this circumstance? It would be good if answers could include textual references to illustrate the point however all answers gratefully received.

This question may seem a little new age. I am often discouraged in my life in general by the belief that I want more, nothing specific, but something is missing, perhaps a more meaningful life. Could this be attachment or thirst for an abstract idea? Can we be attached to the objects of the 6th consciousness? It's not obviously causing me to suffer physically or psychologically, perhaps in a subtle way, and it may be the suffering of change as it manifests to the 6th consciousness and its attachments. Any ideas? FTR I ***definitely don't blame*** - Buddhist - religion for that, even having had religious psychosis. It is just the mundane sense that my past is a disappointment and there's nothing I can do to shift my future into something better than that.

My mother and I come from a non-Buddhist culture/background/society/country/family. At one point when I had an opportunity to explain to her what Buddhism is, I was doing well (i.e. she was listening and accepting what I was saying) when I was explaining that Buddhism includes a non-fixed identity-view and explaining why a non-fixed identity view is skillful (e.g. because an attitude such as attachment to your job/profession might be unpleasant when you retire, and because people's abilities and health change with age). But then what I mentioned the first Noble Truth she seemed to object, saying "Sorry you think life is suffering/dissatisfaction, I don't agree: I like life, I think life is good." --- So - Do you ever try to explain Buddhism to someone who barely knows the first thing about it, and if so what is your strategy for how to explain it? - Do you explain 'dukkha' using the classic 'death/poverty/illness/old age', and/or is there a better way to explain the first noble Truth? - Are there any alternate way to introduce Buddhism which don't begin with the first Noble Truth? - Might it be better to explain what I think Buddhism might mean to me (why it appeals to me) personally? I fear that might make it less strange to her ("yes I see why you like it") but at the same time less acceptable ("but it isn't for me because I'm not like you"). - Should I understand that if that's her reaction it's because she's already doing a lot of things right (e.g. not spending her life feeling angry)?

Do you know of any ancient-or-modern formally-Buddhist sources which recommend personal physical exercise -- for physical and/or mental well-being? Because I'm not sure I do, except only maybe very tenuously: - to help stay awake - walking as a side-effect of the alms round - East Asian abbots, might be inclined to include work in the daily routine. It seems to me that exercise is recommended and beneficial -- from personal experience, and according to modern medical propaganda. So maybe it's surprising if it is nowhere in Buddhist doctrine -- including for lay-people?

What is a fake Buddhist? I am unsure what 'fake' means in this context. I don't necessarily think it's the same thing as not believing in rebirth, pretending to be enlightened, arrogance, hostility and deception in general, but it's probably linked to some of those.

Fame seems to be associated with e.g. the early zen cults that formed in china, and must have been essential to the life of buddhism, but in general I'd have thought it is frowned upon, though perhaps not with the same seriousness as infidelity and using alleged buddhist status to procure sex. Anyone have anything to add?

For some context, I have been practicing the paramitas in daily life—one each day, and then repeating them when they're done. But I felt the need to include a few other things that were missed in ancient times, but are probably important, at least in the beginning, in the modern world. So, I'm looking for a list of such virtues that I can add to my daily practice list. Few examples could be confidence non-deceitfulness fearlessness etc. Any suggestions ?

Is there any person who is widely believed to be enlightened by Buddhists, and who confirms that himself/herself?

Is meditation, at least meditation done right, good for mental distress, even that brought about by madness? On the one hand, some buddhist meditation teachers do focus on relaxation and mindfulness as therapy is in vogue. On the other hand, there is e.g. zen sickness, and it may not be obvious that even equanamity is actually long term stabalizing for states of distress. I'm especially interested in zazen in general.

in the city where i live (Toronto, although this is an issue in many cities around the world), there are people dressed as monks soliciting others on the street for donations. In return, various good luck charms are offered. The fake monks speak little English, and will try to justify their begging with the claim that donations are for building a temple back home. Is there anything I can or should do about this? Are these fake monks giving Buddhism a bad name, or at least obscuring Buddhism's true message? Are the fake monks doing an ironic good by giving people the chance to practice generosity?

I don't want to consult any doctor about my obsession. I do not even want to speak about it to my family and friends. I wish to get an answer tailor-made for me about my obsession with getting dead-drunk and practicing self, the meditation. Please don't take it otherwise but a question to Buddha & his disciples. I am so fed up of the dependence of me on drugs. It happens, believe me (i have seen many others, too). Please provide/mark/show/point wordings of Buddha if he has said something near to this. If any modern Buddha is reading this than please share actual revert of you with example. I am standing at a dead-end (may be here's some way ahead but my thought isn't going beyond my confusion. My philosophy about buddhism says that it's a way of living that is worth living. I am practicing meditation in routine in early morning timings. The rest of the day i depend on drugs to stay connected to the will of mine to become a Buddha, it appears like a bridge that i can walk and i walk across it, everytime. *How is it possible to leave behind my obsession with drugs?* I want to quit my drugs. I wish to be free.

Ever since I have started following Buddhism, I have stopped killing any type of insects but during the course of time I have accidentally killed few insects when I had no intentions of harming them like
1) While using touchscreen a tiny insect of few millimeters in length came between my screen & finger.
2) Accidental killing mosquito in sleep as they bite us.
3) Ants come under my feet whenever I am busy going from A to B (Here I mean totally immersed in work mode where you don't have time to think of anything else.
So is Karma different for such types of incidents because I never intent to harm such beings, forget about killing them or will I get the same punishment for intentional killing?

Do Buddha statues exist that portray Buddha as a person of white or European likeness? Where would I find them? (Not sure what other than "white" or "European" to call it; you are free to correct me.) If not, why not? (I would like to explain in a few words why I am asking that question, but find it difficult to pin down the right words. It has something to do with the feeling of familiarity or likeness, and just plain fun of entertaining the idea that the Buddha can look like all the other people that are typically around me all day long. Plus, whatever drives people to make cover versions of songs, just seen as a "cover version" of the typical Buddha statue.) EDIT: Replaced the word "caucasian" with "white", because this should be less offensive.

I’m the only Buddhist in my family and there are very few Buddhists in my community. To make matters worse, the closest Buddhist temple to me is a New Kadampa Tradition meditation center. Because of this, I’m starting to wonder if I’d be better off leaving my family behind because I think I’d have more exposure to the dharma with other people. Answers from any school of Buddhism are welcome. Edit: The reason why I asked this question is that I thought I’d be held back from understanding the dharma if I was a Westerner with no other Buddhists in my life. In addition, I suspect my parents of being narcissists and that they’re using me as their golden child. I joined Buddhism at the age of nine because I lost interest in Christianity and saw Buddhism as much less dogmatic and more reasonable. However, now that I left NKT, I don’t have a master to rely on nor am I part of a sect, although other forms of Mahayana peak my interest with their focus on the collective whole.

How or what can you advise, or what might help, anyone who drinks too much, or who may want to stop drinking? Maybe based on experience and not only on Dhamma-theory (but an answer must include at least some Buddhist doctrine or practice or perspective).

Perhaps for the enlightened ones, those on the path to enlightenment and those aiming for higher goals, worldly pursuits are not issues of concern. But they are important to many ordinary folks. What is/are the proper Buddhist attitude(s) and actions to be adopted with regards to goals in life that a person had failed to achieve such as sporting excellence, top academic grades, a meaningful relationship, a satisfying career, achieving wealth and fame, marrying the one we loved rather than the one who was there or even just being normal like everyone else. What if the likelihood of achieving these goals is diminished or are no longer there e.g. already out of school, past the prime for sports, too old and so on. Should a Buddhist adopt one of these thinking: a) Nevermind, there’s always the next life. b) We should try other things instead. Maybe we are just not cut out for *fill-in-the-blank* (e.g. sports, study, corporate, love, family and so on). Who knows? We might find ourselves happier doing other things. c) No, we must keep trying. We should adopt the Bodhisattva attitude i.e. keep trying and learning from our mistakes in order to perfect the paramitas. Thanks for sharing any insights.