I don't like people but I like buddhism












2















I'm a bit confused. I had a rather crappy childhood. Very disfunctional family and lots of bullying and abuse both at home and at school. It kind of made me very distrusting of people. I learnt at a young age that people would hurt me, let me down, abandon me and could not be trusted.



Many people seemed to not like me for no particular reason other than that I was not a stereotype of how a boy should be in the culture in which I grew up. It really knocked any confidence out of me and I ended up hanging out with other misfits, fell into the wrong crowd and had a drug habit for many years from my teens to my late 20s.



I had a string of failed disfunctional relationships and seemed to have an inability to form healthy supportive ones not only on an intimate level but also friendships. I eventually met someone who stuck around for longer but they left in the end which really broke my heart.



Half way through that relationship I started practicing insight meditation the kind that Joseph Goldstein and others of that ilk teach. Its been approx 7 years now I think. So anyway I thought that buddhism might help me to be a happier person, more compassionate, more kind, more accepting etc but the truth is I don't feel any of those things.



I'm actually a recluse now at 50 years old as I cannot tolerate most people. I've cut out any friends I had and I can't stand my family at all. My niece is getting married but I'm not even going because I don't want to be around people and all the crap that is involved. I'm actually very lonely and think about how nice it will be to die sometimes. I hate my work because I feel im capable of so much more but because of my lack of confidence and self belief I don't try to do something else. I have been this way for so long that it's virtually impossible to get any decent work now because I have this really sketchy work history and people don't give me a go and so I never can get anywhere financially. No money, no friends and hate my family. So what is the point really in continuing on. It's all just this never ending uphill struggle and I'm sick of it.



What im confused about is how I can appreciate the teachings of Buddha and practice meditation but at the same time be this miserable lonely misanthropic person. I realise I have created these conditions but they are the result of my reactions towards people and how I felt and still feel so unsafe because of abuse etc. I have lived with maladaptive coping mechanisms that have protected me on the one hand but ruined my life on the other.



I wish I could leave the city and live on some beautiful land somewhere surrounded by nature but it's not possible because of money. I feel like a caged animal just waiting for my time to end. I do have some nice calm moments and feelings during sitting sometimes but I don't feel free. I don't even want to practice metta etc because I just don't like people. Only being honest. I feel completely different about animals. I love animals and feel very kind and compassionate towards them but people just annoy me with their egotism, vanity, superficiality, stupidness, ignorance, need I go on. So my question is how can I utilise buddhism and meditation to effect some real positive change because so far it's not working. I seem to be getting worse.










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    2















    I'm a bit confused. I had a rather crappy childhood. Very disfunctional family and lots of bullying and abuse both at home and at school. It kind of made me very distrusting of people. I learnt at a young age that people would hurt me, let me down, abandon me and could not be trusted.



    Many people seemed to not like me for no particular reason other than that I was not a stereotype of how a boy should be in the culture in which I grew up. It really knocked any confidence out of me and I ended up hanging out with other misfits, fell into the wrong crowd and had a drug habit for many years from my teens to my late 20s.



    I had a string of failed disfunctional relationships and seemed to have an inability to form healthy supportive ones not only on an intimate level but also friendships. I eventually met someone who stuck around for longer but they left in the end which really broke my heart.



    Half way through that relationship I started practicing insight meditation the kind that Joseph Goldstein and others of that ilk teach. Its been approx 7 years now I think. So anyway I thought that buddhism might help me to be a happier person, more compassionate, more kind, more accepting etc but the truth is I don't feel any of those things.



    I'm actually a recluse now at 50 years old as I cannot tolerate most people. I've cut out any friends I had and I can't stand my family at all. My niece is getting married but I'm not even going because I don't want to be around people and all the crap that is involved. I'm actually very lonely and think about how nice it will be to die sometimes. I hate my work because I feel im capable of so much more but because of my lack of confidence and self belief I don't try to do something else. I have been this way for so long that it's virtually impossible to get any decent work now because I have this really sketchy work history and people don't give me a go and so I never can get anywhere financially. No money, no friends and hate my family. So what is the point really in continuing on. It's all just this never ending uphill struggle and I'm sick of it.



    What im confused about is how I can appreciate the teachings of Buddha and practice meditation but at the same time be this miserable lonely misanthropic person. I realise I have created these conditions but they are the result of my reactions towards people and how I felt and still feel so unsafe because of abuse etc. I have lived with maladaptive coping mechanisms that have protected me on the one hand but ruined my life on the other.



    I wish I could leave the city and live on some beautiful land somewhere surrounded by nature but it's not possible because of money. I feel like a caged animal just waiting for my time to end. I do have some nice calm moments and feelings during sitting sometimes but I don't feel free. I don't even want to practice metta etc because I just don't like people. Only being honest. I feel completely different about animals. I love animals and feel very kind and compassionate towards them but people just annoy me with their egotism, vanity, superficiality, stupidness, ignorance, need I go on. So my question is how can I utilise buddhism and meditation to effect some real positive change because so far it's not working. I seem to be getting worse.










    share|improve this question

























      2












      2








      2








      I'm a bit confused. I had a rather crappy childhood. Very disfunctional family and lots of bullying and abuse both at home and at school. It kind of made me very distrusting of people. I learnt at a young age that people would hurt me, let me down, abandon me and could not be trusted.



      Many people seemed to not like me for no particular reason other than that I was not a stereotype of how a boy should be in the culture in which I grew up. It really knocked any confidence out of me and I ended up hanging out with other misfits, fell into the wrong crowd and had a drug habit for many years from my teens to my late 20s.



      I had a string of failed disfunctional relationships and seemed to have an inability to form healthy supportive ones not only on an intimate level but also friendships. I eventually met someone who stuck around for longer but they left in the end which really broke my heart.



      Half way through that relationship I started practicing insight meditation the kind that Joseph Goldstein and others of that ilk teach. Its been approx 7 years now I think. So anyway I thought that buddhism might help me to be a happier person, more compassionate, more kind, more accepting etc but the truth is I don't feel any of those things.



      I'm actually a recluse now at 50 years old as I cannot tolerate most people. I've cut out any friends I had and I can't stand my family at all. My niece is getting married but I'm not even going because I don't want to be around people and all the crap that is involved. I'm actually very lonely and think about how nice it will be to die sometimes. I hate my work because I feel im capable of so much more but because of my lack of confidence and self belief I don't try to do something else. I have been this way for so long that it's virtually impossible to get any decent work now because I have this really sketchy work history and people don't give me a go and so I never can get anywhere financially. No money, no friends and hate my family. So what is the point really in continuing on. It's all just this never ending uphill struggle and I'm sick of it.



      What im confused about is how I can appreciate the teachings of Buddha and practice meditation but at the same time be this miserable lonely misanthropic person. I realise I have created these conditions but they are the result of my reactions towards people and how I felt and still feel so unsafe because of abuse etc. I have lived with maladaptive coping mechanisms that have protected me on the one hand but ruined my life on the other.



      I wish I could leave the city and live on some beautiful land somewhere surrounded by nature but it's not possible because of money. I feel like a caged animal just waiting for my time to end. I do have some nice calm moments and feelings during sitting sometimes but I don't feel free. I don't even want to practice metta etc because I just don't like people. Only being honest. I feel completely different about animals. I love animals and feel very kind and compassionate towards them but people just annoy me with their egotism, vanity, superficiality, stupidness, ignorance, need I go on. So my question is how can I utilise buddhism and meditation to effect some real positive change because so far it's not working. I seem to be getting worse.










      share|improve this question














      I'm a bit confused. I had a rather crappy childhood. Very disfunctional family and lots of bullying and abuse both at home and at school. It kind of made me very distrusting of people. I learnt at a young age that people would hurt me, let me down, abandon me and could not be trusted.



      Many people seemed to not like me for no particular reason other than that I was not a stereotype of how a boy should be in the culture in which I grew up. It really knocked any confidence out of me and I ended up hanging out with other misfits, fell into the wrong crowd and had a drug habit for many years from my teens to my late 20s.



      I had a string of failed disfunctional relationships and seemed to have an inability to form healthy supportive ones not only on an intimate level but also friendships. I eventually met someone who stuck around for longer but they left in the end which really broke my heart.



      Half way through that relationship I started practicing insight meditation the kind that Joseph Goldstein and others of that ilk teach. Its been approx 7 years now I think. So anyway I thought that buddhism might help me to be a happier person, more compassionate, more kind, more accepting etc but the truth is I don't feel any of those things.



      I'm actually a recluse now at 50 years old as I cannot tolerate most people. I've cut out any friends I had and I can't stand my family at all. My niece is getting married but I'm not even going because I don't want to be around people and all the crap that is involved. I'm actually very lonely and think about how nice it will be to die sometimes. I hate my work because I feel im capable of so much more but because of my lack of confidence and self belief I don't try to do something else. I have been this way for so long that it's virtually impossible to get any decent work now because I have this really sketchy work history and people don't give me a go and so I never can get anywhere financially. No money, no friends and hate my family. So what is the point really in continuing on. It's all just this never ending uphill struggle and I'm sick of it.



      What im confused about is how I can appreciate the teachings of Buddha and practice meditation but at the same time be this miserable lonely misanthropic person. I realise I have created these conditions but they are the result of my reactions towards people and how I felt and still feel so unsafe because of abuse etc. I have lived with maladaptive coping mechanisms that have protected me on the one hand but ruined my life on the other.



      I wish I could leave the city and live on some beautiful land somewhere surrounded by nature but it's not possible because of money. I feel like a caged animal just waiting for my time to end. I do have some nice calm moments and feelings during sitting sometimes but I don't feel free. I don't even want to practice metta etc because I just don't like people. Only being honest. I feel completely different about animals. I love animals and feel very kind and compassionate towards them but people just annoy me with their egotism, vanity, superficiality, stupidness, ignorance, need I go on. So my question is how can I utilise buddhism and meditation to effect some real positive change because so far it's not working. I seem to be getting worse.







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      ArturiaArturia

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          When you feel like you don't like people because of their "egotism, vanity, superficiality, stupidness, ignorance", you can use this opportunity to cultivate the brahmavihara of compassion (karuna).



          Why are they the way they are? For e.g. if your grandmother who has senile dementia lashes out at you in anger or doesn't behave like normal people do, would you be judgemental or contemptuous against her? No. You would be compassionate towards her, because you understand that she has senile dementia.



          Similarly, you can generate compassion by trying to understand that other people are suffering and there may be genuine underlying reasons for their suffering and condition. It could be their life situation (e.g. poverty or undergoing divorce) or even mental states (e.g. ignorance, or clouded by anger or other negative emotions).



          Instead of playing the role of a victim or a contemptuous person or a hateful person, you can become compassionate towards others by recognizing that people who demonstrate "egotism, vanity, superficiality, stupidness, ignorance" are actually suffering.



          By tending to your own renunciation, you may be feeling more calm, but by cultivating compassion, you can create the balance needed in dealing with others. Renunciation and equanimity is how you deal with your own suffering. Meanwhile, compassion is how you deal with others' suffering.



          Bhikkhu Bodhi wrote in "The Balanced Way":




          Like a bird in flight borne by its two wings, the practice of Dhamma
          is sustained by two contrasting qualities whose balanced development
          is essential to straight and steady progress. These two qualities are
          renunciation and compassion. As a doctrine of renunciation the Dhamma
          points out that the path to liberation is a personal course of
          training that centers on the gradual control and mastery of desire,
          the root cause of suffering. As a teaching of compassion the Dhamma
          bids us to avoid harming others, to act for their welfare, and to help
          realize the Buddha's own great resolve to offer the world the way to
          the Deathless.



          Considered in isolation, renunciation and compassion have inverse
          logics that at times seem to point us in opposite directions. The one
          steers us to greater solitude aimed at personal purification, the
          other to increased involvement with others issuing in beneficent
          action. Yet, despite their differences, renunciation and compassion
          nurture each other in dynamic interplay throughout the practice of the
          path, from its elementary steps of moral discipline to its culmination
          in liberating wisdom. The synthesis of the two, their balanced fusion,
          is expressed most perfectly in the figure of the Fully Enlightened
          One, who is at once the embodiment of complete renunciation and of
          all-embracing compassion.



          Both renunciation and compassion share a common root in the encounter
          with suffering. The one represents our response to suffering
          confronted in our own individual experience, the other our response to
          suffering witnessed in the lives of others. Our spontaneous reactions,
          however, are only the seeds of these higher qualities, not their
          substance. To acquire the capacity to sustain our practice of Dhamma,
          renunciation and compassion must be methodically cultivated, and this
          requires an ongoing process of reflection which transmutes our initial
          stirrings into full-fledged spiritual virtues.







          share|improve this answer































            0














            On the essential level, Buddhist practise brings equanimity. The modern world isn't really a place that inspires much appreciation. While it sounds like you have had difficulties in your life, even if these difficulties didn't occur, the world would be similar because these difficult experiences are symptomatic of the world. For example, for the last 7 years, proxy terrorists have been attacking the Syrian people and, now, since the the terrorists have been defeated, first the USA and today Israel is bombing the Syrian people. No one cares! The Western world has no more moral values. People just engaged in self-absorbed narcissism. These are opportunities to give up attachment to the world. But that you appreciate the Buddha; that is the best & something potentially of great value. I often talk to the Buddha. Its like the Buddha is my only true friend. When I talk to him; he replies with his wisdom (which naturally is just what I have read in the suttas).



            When Buddhist preach all this condescending non-sense about "compassion"; forget it. Its just non-sense. See the world clearly, develop equanimity and be beyond the world (per the Lokavagga).



            I think we discussed leaving the city, before. You can always try here; even just for a day or weekend.






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              When you feel like you don't like people because of their "egotism, vanity, superficiality, stupidness, ignorance", you can use this opportunity to cultivate the brahmavihara of compassion (karuna).



              Why are they the way they are? For e.g. if your grandmother who has senile dementia lashes out at you in anger or doesn't behave like normal people do, would you be judgemental or contemptuous against her? No. You would be compassionate towards her, because you understand that she has senile dementia.



              Similarly, you can generate compassion by trying to understand that other people are suffering and there may be genuine underlying reasons for their suffering and condition. It could be their life situation (e.g. poverty or undergoing divorce) or even mental states (e.g. ignorance, or clouded by anger or other negative emotions).



              Instead of playing the role of a victim or a contemptuous person or a hateful person, you can become compassionate towards others by recognizing that people who demonstrate "egotism, vanity, superficiality, stupidness, ignorance" are actually suffering.



              By tending to your own renunciation, you may be feeling more calm, but by cultivating compassion, you can create the balance needed in dealing with others. Renunciation and equanimity is how you deal with your own suffering. Meanwhile, compassion is how you deal with others' suffering.



              Bhikkhu Bodhi wrote in "The Balanced Way":




              Like a bird in flight borne by its two wings, the practice of Dhamma
              is sustained by two contrasting qualities whose balanced development
              is essential to straight and steady progress. These two qualities are
              renunciation and compassion. As a doctrine of renunciation the Dhamma
              points out that the path to liberation is a personal course of
              training that centers on the gradual control and mastery of desire,
              the root cause of suffering. As a teaching of compassion the Dhamma
              bids us to avoid harming others, to act for their welfare, and to help
              realize the Buddha's own great resolve to offer the world the way to
              the Deathless.



              Considered in isolation, renunciation and compassion have inverse
              logics that at times seem to point us in opposite directions. The one
              steers us to greater solitude aimed at personal purification, the
              other to increased involvement with others issuing in beneficent
              action. Yet, despite their differences, renunciation and compassion
              nurture each other in dynamic interplay throughout the practice of the
              path, from its elementary steps of moral discipline to its culmination
              in liberating wisdom. The synthesis of the two, their balanced fusion,
              is expressed most perfectly in the figure of the Fully Enlightened
              One, who is at once the embodiment of complete renunciation and of
              all-embracing compassion.



              Both renunciation and compassion share a common root in the encounter
              with suffering. The one represents our response to suffering
              confronted in our own individual experience, the other our response to
              suffering witnessed in the lives of others. Our spontaneous reactions,
              however, are only the seeds of these higher qualities, not their
              substance. To acquire the capacity to sustain our practice of Dhamma,
              renunciation and compassion must be methodically cultivated, and this
              requires an ongoing process of reflection which transmutes our initial
              stirrings into full-fledged spiritual virtues.







              share|improve this answer




























                1














                When you feel like you don't like people because of their "egotism, vanity, superficiality, stupidness, ignorance", you can use this opportunity to cultivate the brahmavihara of compassion (karuna).



                Why are they the way they are? For e.g. if your grandmother who has senile dementia lashes out at you in anger or doesn't behave like normal people do, would you be judgemental or contemptuous against her? No. You would be compassionate towards her, because you understand that she has senile dementia.



                Similarly, you can generate compassion by trying to understand that other people are suffering and there may be genuine underlying reasons for their suffering and condition. It could be their life situation (e.g. poverty or undergoing divorce) or even mental states (e.g. ignorance, or clouded by anger or other negative emotions).



                Instead of playing the role of a victim or a contemptuous person or a hateful person, you can become compassionate towards others by recognizing that people who demonstrate "egotism, vanity, superficiality, stupidness, ignorance" are actually suffering.



                By tending to your own renunciation, you may be feeling more calm, but by cultivating compassion, you can create the balance needed in dealing with others. Renunciation and equanimity is how you deal with your own suffering. Meanwhile, compassion is how you deal with others' suffering.



                Bhikkhu Bodhi wrote in "The Balanced Way":




                Like a bird in flight borne by its two wings, the practice of Dhamma
                is sustained by two contrasting qualities whose balanced development
                is essential to straight and steady progress. These two qualities are
                renunciation and compassion. As a doctrine of renunciation the Dhamma
                points out that the path to liberation is a personal course of
                training that centers on the gradual control and mastery of desire,
                the root cause of suffering. As a teaching of compassion the Dhamma
                bids us to avoid harming others, to act for their welfare, and to help
                realize the Buddha's own great resolve to offer the world the way to
                the Deathless.



                Considered in isolation, renunciation and compassion have inverse
                logics that at times seem to point us in opposite directions. The one
                steers us to greater solitude aimed at personal purification, the
                other to increased involvement with others issuing in beneficent
                action. Yet, despite their differences, renunciation and compassion
                nurture each other in dynamic interplay throughout the practice of the
                path, from its elementary steps of moral discipline to its culmination
                in liberating wisdom. The synthesis of the two, their balanced fusion,
                is expressed most perfectly in the figure of the Fully Enlightened
                One, who is at once the embodiment of complete renunciation and of
                all-embracing compassion.



                Both renunciation and compassion share a common root in the encounter
                with suffering. The one represents our response to suffering
                confronted in our own individual experience, the other our response to
                suffering witnessed in the lives of others. Our spontaneous reactions,
                however, are only the seeds of these higher qualities, not their
                substance. To acquire the capacity to sustain our practice of Dhamma,
                renunciation and compassion must be methodically cultivated, and this
                requires an ongoing process of reflection which transmutes our initial
                stirrings into full-fledged spiritual virtues.







                share|improve this answer


























                  1












                  1








                  1







                  When you feel like you don't like people because of their "egotism, vanity, superficiality, stupidness, ignorance", you can use this opportunity to cultivate the brahmavihara of compassion (karuna).



                  Why are they the way they are? For e.g. if your grandmother who has senile dementia lashes out at you in anger or doesn't behave like normal people do, would you be judgemental or contemptuous against her? No. You would be compassionate towards her, because you understand that she has senile dementia.



                  Similarly, you can generate compassion by trying to understand that other people are suffering and there may be genuine underlying reasons for their suffering and condition. It could be their life situation (e.g. poverty or undergoing divorce) or even mental states (e.g. ignorance, or clouded by anger or other negative emotions).



                  Instead of playing the role of a victim or a contemptuous person or a hateful person, you can become compassionate towards others by recognizing that people who demonstrate "egotism, vanity, superficiality, stupidness, ignorance" are actually suffering.



                  By tending to your own renunciation, you may be feeling more calm, but by cultivating compassion, you can create the balance needed in dealing with others. Renunciation and equanimity is how you deal with your own suffering. Meanwhile, compassion is how you deal with others' suffering.



                  Bhikkhu Bodhi wrote in "The Balanced Way":




                  Like a bird in flight borne by its two wings, the practice of Dhamma
                  is sustained by two contrasting qualities whose balanced development
                  is essential to straight and steady progress. These two qualities are
                  renunciation and compassion. As a doctrine of renunciation the Dhamma
                  points out that the path to liberation is a personal course of
                  training that centers on the gradual control and mastery of desire,
                  the root cause of suffering. As a teaching of compassion the Dhamma
                  bids us to avoid harming others, to act for their welfare, and to help
                  realize the Buddha's own great resolve to offer the world the way to
                  the Deathless.



                  Considered in isolation, renunciation and compassion have inverse
                  logics that at times seem to point us in opposite directions. The one
                  steers us to greater solitude aimed at personal purification, the
                  other to increased involvement with others issuing in beneficent
                  action. Yet, despite their differences, renunciation and compassion
                  nurture each other in dynamic interplay throughout the practice of the
                  path, from its elementary steps of moral discipline to its culmination
                  in liberating wisdom. The synthesis of the two, their balanced fusion,
                  is expressed most perfectly in the figure of the Fully Enlightened
                  One, who is at once the embodiment of complete renunciation and of
                  all-embracing compassion.



                  Both renunciation and compassion share a common root in the encounter
                  with suffering. The one represents our response to suffering
                  confronted in our own individual experience, the other our response to
                  suffering witnessed in the lives of others. Our spontaneous reactions,
                  however, are only the seeds of these higher qualities, not their
                  substance. To acquire the capacity to sustain our practice of Dhamma,
                  renunciation and compassion must be methodically cultivated, and this
                  requires an ongoing process of reflection which transmutes our initial
                  stirrings into full-fledged spiritual virtues.







                  share|improve this answer













                  When you feel like you don't like people because of their "egotism, vanity, superficiality, stupidness, ignorance", you can use this opportunity to cultivate the brahmavihara of compassion (karuna).



                  Why are they the way they are? For e.g. if your grandmother who has senile dementia lashes out at you in anger or doesn't behave like normal people do, would you be judgemental or contemptuous against her? No. You would be compassionate towards her, because you understand that she has senile dementia.



                  Similarly, you can generate compassion by trying to understand that other people are suffering and there may be genuine underlying reasons for their suffering and condition. It could be their life situation (e.g. poverty or undergoing divorce) or even mental states (e.g. ignorance, or clouded by anger or other negative emotions).



                  Instead of playing the role of a victim or a contemptuous person or a hateful person, you can become compassionate towards others by recognizing that people who demonstrate "egotism, vanity, superficiality, stupidness, ignorance" are actually suffering.



                  By tending to your own renunciation, you may be feeling more calm, but by cultivating compassion, you can create the balance needed in dealing with others. Renunciation and equanimity is how you deal with your own suffering. Meanwhile, compassion is how you deal with others' suffering.



                  Bhikkhu Bodhi wrote in "The Balanced Way":




                  Like a bird in flight borne by its two wings, the practice of Dhamma
                  is sustained by two contrasting qualities whose balanced development
                  is essential to straight and steady progress. These two qualities are
                  renunciation and compassion. As a doctrine of renunciation the Dhamma
                  points out that the path to liberation is a personal course of
                  training that centers on the gradual control and mastery of desire,
                  the root cause of suffering. As a teaching of compassion the Dhamma
                  bids us to avoid harming others, to act for their welfare, and to help
                  realize the Buddha's own great resolve to offer the world the way to
                  the Deathless.



                  Considered in isolation, renunciation and compassion have inverse
                  logics that at times seem to point us in opposite directions. The one
                  steers us to greater solitude aimed at personal purification, the
                  other to increased involvement with others issuing in beneficent
                  action. Yet, despite their differences, renunciation and compassion
                  nurture each other in dynamic interplay throughout the practice of the
                  path, from its elementary steps of moral discipline to its culmination
                  in liberating wisdom. The synthesis of the two, their balanced fusion,
                  is expressed most perfectly in the figure of the Fully Enlightened
                  One, who is at once the embodiment of complete renunciation and of
                  all-embracing compassion.



                  Both renunciation and compassion share a common root in the encounter
                  with suffering. The one represents our response to suffering
                  confronted in our own individual experience, the other our response to
                  suffering witnessed in the lives of others. Our spontaneous reactions,
                  however, are only the seeds of these higher qualities, not their
                  substance. To acquire the capacity to sustain our practice of Dhamma,
                  renunciation and compassion must be methodically cultivated, and this
                  requires an ongoing process of reflection which transmutes our initial
                  stirrings into full-fledged spiritual virtues.








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                  answered 58 mins ago









                  ruben2020ruben2020

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                  14k21241























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                      On the essential level, Buddhist practise brings equanimity. The modern world isn't really a place that inspires much appreciation. While it sounds like you have had difficulties in your life, even if these difficulties didn't occur, the world would be similar because these difficult experiences are symptomatic of the world. For example, for the last 7 years, proxy terrorists have been attacking the Syrian people and, now, since the the terrorists have been defeated, first the USA and today Israel is bombing the Syrian people. No one cares! The Western world has no more moral values. People just engaged in self-absorbed narcissism. These are opportunities to give up attachment to the world. But that you appreciate the Buddha; that is the best & something potentially of great value. I often talk to the Buddha. Its like the Buddha is my only true friend. When I talk to him; he replies with his wisdom (which naturally is just what I have read in the suttas).



                      When Buddhist preach all this condescending non-sense about "compassion"; forget it. Its just non-sense. See the world clearly, develop equanimity and be beyond the world (per the Lokavagga).



                      I think we discussed leaving the city, before. You can always try here; even just for a day or weekend.






                      share|improve this answer






























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                        On the essential level, Buddhist practise brings equanimity. The modern world isn't really a place that inspires much appreciation. While it sounds like you have had difficulties in your life, even if these difficulties didn't occur, the world would be similar because these difficult experiences are symptomatic of the world. For example, for the last 7 years, proxy terrorists have been attacking the Syrian people and, now, since the the terrorists have been defeated, first the USA and today Israel is bombing the Syrian people. No one cares! The Western world has no more moral values. People just engaged in self-absorbed narcissism. These are opportunities to give up attachment to the world. But that you appreciate the Buddha; that is the best & something potentially of great value. I often talk to the Buddha. Its like the Buddha is my only true friend. When I talk to him; he replies with his wisdom (which naturally is just what I have read in the suttas).



                        When Buddhist preach all this condescending non-sense about "compassion"; forget it. Its just non-sense. See the world clearly, develop equanimity and be beyond the world (per the Lokavagga).



                        I think we discussed leaving the city, before. You can always try here; even just for a day or weekend.






                        share|improve this answer




























                          0












                          0








                          0







                          On the essential level, Buddhist practise brings equanimity. The modern world isn't really a place that inspires much appreciation. While it sounds like you have had difficulties in your life, even if these difficulties didn't occur, the world would be similar because these difficult experiences are symptomatic of the world. For example, for the last 7 years, proxy terrorists have been attacking the Syrian people and, now, since the the terrorists have been defeated, first the USA and today Israel is bombing the Syrian people. No one cares! The Western world has no more moral values. People just engaged in self-absorbed narcissism. These are opportunities to give up attachment to the world. But that you appreciate the Buddha; that is the best & something potentially of great value. I often talk to the Buddha. Its like the Buddha is my only true friend. When I talk to him; he replies with his wisdom (which naturally is just what I have read in the suttas).



                          When Buddhist preach all this condescending non-sense about "compassion"; forget it. Its just non-sense. See the world clearly, develop equanimity and be beyond the world (per the Lokavagga).



                          I think we discussed leaving the city, before. You can always try here; even just for a day or weekend.






                          share|improve this answer















                          On the essential level, Buddhist practise brings equanimity. The modern world isn't really a place that inspires much appreciation. While it sounds like you have had difficulties in your life, even if these difficulties didn't occur, the world would be similar because these difficult experiences are symptomatic of the world. For example, for the last 7 years, proxy terrorists have been attacking the Syrian people and, now, since the the terrorists have been defeated, first the USA and today Israel is bombing the Syrian people. No one cares! The Western world has no more moral values. People just engaged in self-absorbed narcissism. These are opportunities to give up attachment to the world. But that you appreciate the Buddha; that is the best & something potentially of great value. I often talk to the Buddha. Its like the Buddha is my only true friend. When I talk to him; he replies with his wisdom (which naturally is just what I have read in the suttas).



                          When Buddhist preach all this condescending non-sense about "compassion"; forget it. Its just non-sense. See the world clearly, develop equanimity and be beyond the world (per the Lokavagga).



                          I think we discussed leaving the city, before. You can always try here; even just for a day or weekend.







                          share|improve this answer














                          share|improve this answer



                          share|improve this answer








                          edited 37 mins ago

























                          answered 1 hour ago









                          DhammadhatuDhammadhatu

                          24.2k11044




                          24.2k11044






























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