The first introductory chapter begins with an emphasis on the encounter of the West and East. For the majority of history, Buddhism was solely spread in Asia, but the current technological and political connectedness of the East and West makes Buddhism a globally impactful religion, which requires tailoring in accordance with the spiritual needs of the international community. It should be noted that Buddhism is one of the three largest religions of the world, which was large enough to become a core pillar of the Ashoka empire. However, unlike Christianity and Islam, it did not spread by the sword but rather by subversion of other religions. However, such adaptability was not always beneficial for the religion.
When it comes to the place of Buddhism in the modern world, the biggest threats are consumerism and psychology. In other words, Dharma can become a mere form of therapy, whereas the religion’s traditional ritual can change to cater to consumeristic needs through superficial trips towards enlightenment. The current state of the world, including the West, is problematic due to the lack of proper leadership, unity, structure, and moral compass. One example of such a problem is spiritual materialism, where Buddhists do not follow the prescribed path but rather gain merits through the support of the monks. The relaxed approach to rules by many Buddhists complicates its potential to address the problems of the West. The core Buddhist beliefs support the global movement for peace, social justice, and non-violence through means of spiritual practice.
The following chapter primarily focuses on the fundamental Buddhist concept of suffering. There are four noble truths of the given religion, where the first one, Dukkha, involves one’s liberation from craving, which is a source of suffering. There are many manifestations of Dukkha, such as physical separation, impermanence, and self-delusion. Although similar ideas are present in modern psychology, Buddhism is still distinct because it emphasizes that ego-self, even a well-adjusted one, is always under the influence of Dukkha. Another difference lies in the notion that the sense of self is an illusion based on habitual perception, acting, thinking, and feeling, and thus self can be both deconstructed and reconstructed. Behind the sense of self, which is essentially a mask, there is nothingness as a cause of discomfort. Another issue is repression on an uncomfortable sense of unreality, which is also mostly shifted from one’s consciousness. The given emptiness is interpreted on the basis of the society one lives in, where, for example, American society translates it into a problem of not having money. Search for fame is also driven by this sense of emptiness and discomfort.
It is important to reduce Dukkha by shifting from delusion, ill will, and greed towards wisdom, loving-kindness, and generosity. Karma is a real force, which is logical since the previously mentioned problematic intentions lead to an excessive focus on the unreal self. Therefore, such a person suffers and is unable to reduce his or her Dukkha. However, the most important objective of Buddhism is awakening, which involves confronting the emptiness and void. Meditation, if done properly, is an uncomfortable experience because a meditator is forcing himself or herself to face the nothingness. However, with practice and effort, one can achieve awakening through meditation, and thus, Dukkha’s impact becomes even less significant. The spiritual path is comprised of both reconstruction and deconstruction of one’s sense of self, and these two reinforce each other by bringing more awareness and mindfulness.