The Feeling Buddha: A Buddhist Psychology of Character, Adversity and Passion

Most Buddhists can recite the catechism of the four noble truths taught by the Buddha, and most believe they understand these timeless truths as a logical progression: human existence is marked by suffering (also translated as affliction, dis-ease, or stress); suffering is caused by thirst (desire, grasping); suffering can be extinguished; the way to extinguish suffering is by following the eight-fold path. There has been little dissent about these basic truths and their sequence. Brazier sets 2500 years of teaching on its ear with a startling and yet completely plausible interpretation that reverses this sequence and furthermore offers a convincing case for his view. In the process he clarifies why these truths can be understood as both *noble* and *ennobling*. This interpretation challenges the conventional notion of Buddhist practice as the earnest attempt to live the eight-fold path in order to extinguish our suffering through ending the desire that causes it. By Brazier's account, the Buddha taught that suffering is the inescapable fact of human existence: to face this fact squarely, clearly, is noble. Arising *together with* suffering is thirst, the natural human response to suffering. Recognizing this dependent arising of thirst with suffering as the second truth is also noble. The third noble truth is not about cessation or extinction of suffering but *containment*, the "banking" of the fire of suffering and thirst so that its energy becomes transforming, rather than destructive. The consequence of this containment is a life that unfolds as the eight-fold path. This truth, too, is both noble and ennobling. The perfectly logical exposition of this original perspective on the fundamental teachings shared by all branches of Buddhism seems eerily natural. Consider the lives of so many of the figures we revere as spiritually enlightened throughout history and it is clear that not one managed, through whatever practices, to transcend human suffering: even the Buddha grew old, became terribly ill, and died. He saw his disciples die before him, his country ravaged, and those he loved killed. His teachings were the product of the transformation of this suffering, not its ending. Read this book and be prepared to have your convictions challenged and your mind freshened as if a window had been thrown open on a crisp spring day. Whether you end up in agreement or disagreement with Brazier's view, you will gain a new perspective and appreciation for the subtlety of the four noble truths, the Buddha's most fundamental and enduring teaching.

Once in a while a book can change one's whole perspective, set things clear that have been obfuscated and clarify many contradictions. David Brazier's "The Feeling Buddha" certainly does that. As a long-time buddhist practitioner I had always been struck by some of the contradictions in doctrine: How is it possible to be compassionate without grasping and avoiding? Is buddhism stilted and emotionless? We seem to be biologically designed to have strong preferences and emotions, how to handle these without increasing suffering? This book explains it all in a clear and practical way. If you are interested in Buddhism and psychology, you really must read this.

I was very excited when I located a course in Buddhist psychology at Shipensburg University. Unfortunately it is not offered on the net, and would cost $1300 US if it was. So I have contented myself, and temporarily placated my monkey mind which I love and cultivate, by reading the recommended material including The Feeling Buddha. Brazier's interpretation of Buddha's teaching is unconventional, challenging the idea that one can "overcome" suffering, so it is interesting that this interpretation fits with my own experience of Zen practice better than many more traditional works. There are similarities between existential thought and therapy and Buddhist thought and therapy that are nicely illustrated by this text, but if you don't give two hoots about existentialism or therapy this is still a very stimulating and not too difficult read. It will strike a chord with many "meditators" who don't identify as Buddhist or any "ist."David Brazier is a psychotherapist, has practised Zen Buddhism for 30 years, spent some time as a Zen monk, and has studied original Buddhist scriptures for many years. He endeared himself to me early on in the book, by stating that much though we want to blame someone for our problems "In Buddhism there is no God to call to account. Suffering simply is." (Brazier goes to great lengths to use alternative terms rather than simply "suffering," read the book to find out why.) Later on he agrees with other Buddhist teachers that belief in rebirth is beside the point. He states, as have others, that the idea of the wheel of life with recurring death and rebirth is Hindu: not an original Buddhist idea. He is interested in Buddhist teachings and Zen practice as practical tools for making the most of this life, and so am I.Brazier points out that suffering really cannot be overcome: physical and emotional pain is a recurring part of any life, and must be experienced. He suggests that taking the traditional approach, that Buddhist practice overcomes suffering, may make us ashamed of our suffering, thus adding to our problems instead of resolving them. He suggests paying attention to the terms "noble" and "truth" as used by Buddha. In his view Buddha was urging his followers to live noble lives, to accept the wounding reality of suffering with warrior like fortitude, not to overcome it. In his view, the term truth, as in noble truth, reinforced the inescapable reality of suffering and our reactions to it. Given this view of suffering, the first truth is enough to "revolutionise our lives, " the second, third, and fourth noble truths are "elaborations." The second noble truth, interpreted by Brazier, says there is no shame in the feelings that arise in us as a result of suffering, it is natural to want to sate thirst and hunger, end pain and so on. The natural response to suffering is noble ("respectable") and true ("real".) As Brazier puts it "The unrealistic attempt to exting

I really have no idea whether David Brazier succeeded in one of his goals for this book. Namely, to reconstruct what the Buddha really meant when he gave his first sermon around 2500 years ago. Given all of the inherent difficulties with such an undertaking, it seems to me that no one can ever know for sure what the Buddha really said or meant. Brazier's arguments are not always rigorous. For example, he indugles in a little hand-waving when he writes, on page 98, 'This seems both improbable and out of kilter with the general tone of the Buddha's teaching'. But the book stands on its own with a profound, thoughtful, and deeply important message to the rest of humanity: that the one thing we can do in this difficult and mysterious life to give it real meaning and dignity, regardless (and because of) the circumstances, is to live Nobly. The perosn who lives the Noble Life accepts the inevitable difficulties in life, the passions that arise in response to these difficulties, and finds a way to use those passions in ways that are constructive, courageous, compassionate, and selfless. Such a person does not chase after solace in toys, intoxication, sex, or other such pleasures, but enjoys them for what they are while finding real happiness and meaning in the Noble Life. The Noble Life is certainly no easy goal-- not what many a weary and world-worn soul may wish to hear. But Brazier's book rings of gentle and inspirational truth for me, and I rank it as my most cherished book on the human condition. I have recommended it to dozens of friends and family members, and I recommend it to you, too. The book itself is a wonderful demonstration of how to live the Noble Life. If you're looking for a nuts-and-bolts handbook for practice, look elsewhere (such as 'Mindfulness in Plain English', by Venerable Henepola Gunaratana; or 'Breath by Breath', by Larry Rosenberg; or 'Start Where You Are', by Pema Chodron), but read this book too!

I have read the entire text of A Course in Miracles, several books on Buddhism, Christian, Eastern and Pagan mystic teachings. Nothing I have read has impacted my daily thoughts and behavior as this book has. For all it's simplicity, it's (the book's) suggested path is not easy and somehow that seems perfect. I highly recomend this book for people who have experienced great pain in their lives and for those going through it. Even those experiancing "little" sorrows will see the wisdom of these reinterpreted teachings.