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Denis Wallez
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Denis Wallez

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The path is in samsara…
— demystifying the notion of 'mystical' insight

   Seon (Sŏn, 禪) Buddhism stresses a saying « Great doubt, great awakening; small doubt, small awakening; no doubt… »
   Simultaneously, it also stresses « Great faith » and « Great courage » (sometimes called « Great indignation »). Great faith relates to the trust in the soteriological value of Great doubt: having faith that enquiry and questioning will lead to insights! Great courage relates not only to the perseverance required during the phases when enquiry and questioning are frustrating, but also to the resolution to stop wasting one's life and one's opportunities into conventional, unsatisfactory, ordinary life.
   One of the difficulties, though, that may plague the great practitioner (who gets into Great doubt, Great courage, Great faith) is… erroneous Great expectation!

   Once you attained Nirvana, there's no need for the path (Parable of the Raft): you embody Wisdom, that's it (suchness)!
   While on the path though, you're in samsara; it's usually because  of samsara that you're travelling the path! But if the path itself is within samsara, the path itself is… unsatisfactory!

   In the Japanese Rinzai tradition (related to Korean Seon, as both descend from Linji's Chinese Chan), Japanese philosopher Nishida Kitarō  (1870—1945) was working on the koan 無 (Mu),  and Koju roshi  acknowledged his passing of 無 and attaining kensho.
   Great story illustrating how inflated hopes (related to what one imagine Awakening to be) can collapse onto reality: Nishida  wrote in his diary (Aug. 3rd, 1903) « 7 a.m., listened to the talk. Evening, a private audience with the master. I was cleared of the koan 無. But I am not that happy »

   Hopes collapse onto reality: after kensho,  there's still work to do! One still has to embody Wisdom, not just parade around with one's acknowledgement, or one's title, or one's diploma… And no, this doesn't suggest to 'idealise' satori  instead!
   One has to transform a milestone into a stepping stone ;-)
   There's nothing wrong with the milestone, and nothing wrong with appreciating the opportunity to move on, the clearance of a particular barrier… but one still has to indeed move on then! ;-)
   It's useful to remember that nirvana is the cessation, or extinction, of lust, aversion and ignorance… not  the extinction of loving-kindness, of compassion, of sympathetic joy, of equanimity (and not  the extinction of life, of neither-essence-nor-nothingness), i.e. it's neither the cessation of embodiment —the Buddha lived for decades after awakening…— nor the cessation of (joyous, enthusiastic) effort.

#Buddhism   #Dharma   #Zen  
on Nishida Kitarō:
on the Kyōto gakuha (or Kyoto school):
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Thanks :)
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Eight worldly winds

Su Dong Po  was a famous scholar and poet and a practicing Buddhist during the Sung  Dynasty in China.
   One day after he got out of his meditation session, he wrote the following poem:
« Homage to the Buddha, One who radiates brilliance towards the universe. The eight worldly winds cannot move him, He sat unperturbed in His golden lotus seat. »

   The eight lokadhammas,  the eight "ways of the world" are pairs of preoccupations corresponding to four ways of seeking security in our insecure world:
• gain / loss,
• high status / low status,
• approval / disapproval,
• pleasure / pain.

   On the surface, this was a poem in praise of the Buddha, subtlety, he was implying that he himself would not be affected by the 8 worldly winds.
   He then asked his attendant to send this poem to Chan (Zen) master Fo Yin,  who lived in the opposite side of the river. This was done with the intension to get an appraisal from the Chan Master.

   After the Chan Master read his poem, he wrote 2 words in Chinese 放屁, which could translate as "bullshit"!

   When he saw the comment by the Chan Master, Su Dong Po  was furious. He decided that he would immediately cross the river to seek for an apology.
   When he reached the temple of the Chan Master, the Chan Master was not there but he left a written message of the door: « Not moved by the 8 worldly winds? Just 2 words to move him across the river! »

#Buddhism   #Dharma  
more on the worldly winds at
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Not that I am aware of, +Wade Aaron Inganamort (but this would have to be confirmed).
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"The natural world — and the natural Universe — is often counterintuitive. That doesn’t make it wrong! Nature reveals itself to us through scientific inquiry and investigation, which is all the more reason to listen to the story that the Universe tells us about itself, no matter what it says."

We like to think that Newton was infallible until Einstein came along, with only the genius of special and then general relativity replacing Newtonian mechanics and gravitation. But when it came to the field of optics, it was the spectacular (and largely forgotten) work of François Arago that changed our conception of our world. A wonderful example of how logic, reason, and the power of your own mind is simply useless in understanding the world, unless you can confront your ideas with a physical experiment.
Why the argument that “this idea is absurd” is no argument at all.
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The blog is written by a scientist, and I'm a scientist… it's not "against" science, science is beautiful indeed.
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Food for thought:
The Buddha Taught Nonviolence, Not Pacifism, by Paul Fleischman:
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Zhuàn dao hèpìng de pèngyòu
Zhù ni jiankang yukuai. 🙏
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Context, context, context…

   Ṭhānissaro Bhikkhu has majorly contributed to the diffusion of Theravāda, he is the translator of many resources and the author of many explanations accessible at For this, his views should be "taken into consideration"… but this doesn't imply "necessarily agreed with".
   He's recently degraded himself by rejecting the reintroduction of the order of nuns with On Ordaining Bhikkhunīs Unilaterally  (;dl=get246). 

   The sangha is meant to be four-fold (monks, nuns, laymen, laywomen). In opposition to the clear desire of the Buddha though, Ṭhānissaro's analogy (the religion is like an elephant with a severed leg [the nun order]. A doctor wants to reattach the leg, even though it has long been dead, and his tools [intentions, means] for doing so are contaminated. If the operation goes forward, it will hasten the elephant’s death) just favours the traditionally sexist status quo over Wisdom, creative appropriate engagement and the four immeasurables.

   It has to be repeated that it is a mental fabrications by arahants with karmic residues  (cf. sa-upādi-sesa-nibbāna,  the Buddha himself had residues until he entered parinibbāna!) that the Buddha voluntarily took upon himself to halve the period during which the Dharma would be available by accepting women in the monastic community.
   Who is manipulating history is easily grasped when reading the account of the first Council, notably the 'accusations' against Ananda: it is laughable that some arahants felt it was adequate to blame Ananda for the decision of the Buddha to create the nun order. For such an accusation to stick, it would require to believe Ananda could force or manipulate the Buddha into any decision! This would also require to believe the Buddha made a wrong choice! The arrogance of these arahants visibly knew few bounds, and it isn't a surprise that not all arahants recognised themselves in this bunch ( To give solidity to their version of history, these monks of the first council even were stupid enough to even associate a number of years (1,000 down to 500) to their mental fabrications… forcing a revision a few centuries later, when it could only be observed that Buddhism was thriving (descendants suddenly pretended the Buddha was misheard —but only on this number, of course!— and the numbers should be 10,000 and 5,000).

   Today, we hear enough sexist ineptitudes from monks clinging to the supposed superiority of their birth ( for Ṭhānissaro not to add to the collective ignorance (,
   Traditional views are not valuable merely for being traditional (, rejecting the 'tradition' logical fallacy even is a basis for the kalama sutta!
   Lovingkindness or metta  (, isn't facultative practice, and it includes women (and not just wishing them to have a male rebirth).
   "Do not harm" starts with us (! It's too easy to just argue that reality is the result of history, when we can change things (,

   Another famous translator and teacher, Bhikkhu Bodhi, has taken pro-nun positions e.g. in The Revival of Bhikkhunī Ordination in the Theravāda Tradition  (pp. 99–142 in Dignity & Discipline, Reviving Full Ordination for Buddhist Nuns,  edited by T. Mohr and J. Tsedroen, Wisdom publications, 2010, 
   Given Bhikkhu Bodhi's many contributions and celebrated translations, his views also should be "taken into consideration"… and, granted, this doesn't imply "necessarily agreed with" either. In the above reference, he very much focused on using our wisdom and intelligence over clinging (to rules decontextualised and made generic and absolute, when they never were created as such!); this definitely sounds a lot more like what the Buddha promoted, impermanent, without intrinsic essence, context-dependent (requiring mindful engagement rather than certainties)!

   It is fortunate that Bhikkhu Anālayo (who regularly organises courses available online for free,, from Hamburg university) has also responded clearly to Ṭhānissaro Bhikkhu's views, in The Cullavagga on Bhikkhunī Ordination,  Journal of Buddhist Ethics, vol. 21, 2014 (

   Buddhist ethics are 'situational' (
   Precepts have always been 'contextualised' (as required by understanding selflessness!), as I explained e.g. in With regard to women, establish the attitude you would have toward… (
   Selflessness is to be realised to allow acting without clinging (
   Selflessness is to be realised to see through the veils of samsara, into the harmony of difference and equality  (

   Men do not awaken merely by entering a monastery, not even by founding or leading a monastery… And the accusations by monks against women, for the monks' inability or discomfort to restrain from craving when seeing women, are just an undignified rejection of blame for one's own mistakes and a denial of one's own responsibilities. Blaming others for one's inability to let go of unwholesome intentions is ridiculous, and a serious contradiction of equanimity and of freedom (from conditioned habits).
   Even from a Theravāda  perspective, it's also long due to be consistent with the abhidhamma  teachings: neither the male (purisa bhāva)  nor the female (itthi bhāva) dasaka kalāpa  conditions nibbāna!  Although 'dhamma', they're among the conditioned  dhammas… i.e. they're selfless (co-arising with the context) and cannot 'intrinsically' favour males or prevent females from attaining nibbāna! Indeed, many nuns at the time of the Buddha became arahants! In a modern social context more supportive for women than before, rejecting the re-creation of the nun order today is merely clinging to the (sexist) past.

   Experiencing is genderless: what is experienced might be conditioned by one's sex or gender (in co-dependence with how one relates to it, how others relate to it, how one relates to others, etc.), but the experiencing itself is tied to a genderless awareness. The dhammas of sex are not citta,  not the mental dhammas: the distinction might be conditioned, but it remains discernible (sabhāva, Moreover, nibbāna is genderless, not male by default.

   It's time to give their full place to women within the sangha; it's time to stop looking for copouts not to. Not giving, and in this case not supporting women, is discriminatory and harming (!

#Buddhism   #Dharma  
illustration:  "Indian fountain" at Engelbecken, Berlin, Germany
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   I agree about the racist 'buddhist' movements, and that's the point of the evolved rule: a bhikkhuni does not have to bow to every monk, only to a monk who is worthy of respect…
   To forget this (rather strong) limitation —as is commonly the case, unfortunately— would make the rule very  problematic indeed; but as it happens, the rule is not as absolute as the sexists would like us to believe!
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Dans les années à venir, 200 millions de réfugiés climatiques…
ou alors on arrête le délire, on se pose et on change notre façon de vivre.
 ·  Translate
Avec le réchauffement climatique, le nombre de réfugiés va continuer d'augmenter, prévient le moine bouddhiste Matthieu Ricard.
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my french is a bit rusty, but everything what he says.
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   One of the ethos for is tied to an observation. In the West, Buddhism is too easily tainted by an Abrahamic belief that "one has to pay for one's sins"  when it comes to spiritual work, a belief that suffering in and of itself has (cleansing) 'merit'. Admittedly, even in the East, some fallaciously consider karma  as a "just world" doctrine, a "retribution" law, which it isn't.
   While Buddhism certainly promotes effort ("right effort" is a spoke of the eightfold path… "perseverance" is a Perfect Quality…), it doesn't associate such an effort with "suffering": effort doesn't have to be seen as punishment or as a drag, a necessity one might wish to avoid… it might be a manifestation of enthusiasm!
   The "right effort" in Buddhism is joyful, similar to the pleasant, peaceful exertion of performing a nurturing activity (e.g. sport, art… or cooking a tasty healthy dinner to share with friends).

   It's interesting that many people can understand so intellectually,  but as soon as it gets to practicalities, old prejudices come back up in force! Intellectualisation is (relatively) easy, but embodiment is the heart of the practice ;-)

   A common reflex, of those who can guess the market value of, is to think of it as 'luxury'. What's most luxurious is the view though, the building itself has neither golden leaf, nor marble floor… it's mostly concrete, metal and glass, i.e. "normal" building materials.
   It's a "green" building; this is not cheap at first, but it's cheaper in the long run, and more supportive of the environment. Protecting the environment is a form of restraint from harming  all embodied sentient beings, far and wide. There's little "luxury" in doing what's wholesome! Clinging  to environmental views might be unhelpful (e.g. they might easily cause distress and overwhelm) but leveraging  available environmental opportunities  is wise.

   Another reflex for many is to assert that a place to learn about, or to practice, the Dharma doesn't "need" this-or-that… instead of appreciating  the opportunity offered by a great environment!
   The reflex is to revert to 'painful' asceticism, as the basis for spiritual practice. Healthy, supportive, good quality beds  might then be labeled "luxurious"… Healthy, supportive, good quality food  might be labeled "luxurious"… Relying on medicine to compensate a poor lifestyle is more costly ("luxurious") though than a healthy lifestyle in the first place!
   Any "good stuff" is seen as "extra"… then as "unnecessary" and even "bad": "unnecessary" is often biased by erroneous expectations though, and "bad" is a judgement totally spoiling appreciation, abandoning gratitude. It's like being unable to accept the generosity of others (by being paranoid about supposed "hidden intentions", and/or by being envious): critical thoughts arising from deluded views are not to be listened to as being 'right', they're in fact an opportunity to reflect —and maybe to be inspired into creating a more supportive environment for oneself and others. is aimed to be inspiring,  in order to illustrate the right view that "effort" might be a manifestation of enthusiasm and of the joy of sharing what's wholesome and supportive.
   It's also made to illustrate a life of abundance,  of responsible sharing, of wise generosity… a generosity out of dropping the views limiting one's life to craving, clinging and hoarding…
   Few people live a life they're inspired by; "ordinary life is unsatisfactory" states the first "noble truth"! If inspiration may be transmitted, then this may be seen as a generous 'gift'… and although it is a gift, for whoever wants to explore letting go of the stress and suffering of ordinary life, an inspirational experiment in alternative ways of living is a necessity  rather than a luxury.

   This might unsettle some expectations? Good!

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Hi Denis, thanks for your response! 

I suspect I have more in common with some Buddhists and they with me than I or they have with our respective “fellow believers”. I  think a lot of what I myself and others “believe” depends largely on what scriptures or teachings we take literally and what other scriptures or teachings we take metaphorically (and of course in the Buddhist context how we interpret the direct experiences we have). I communicate and think using abstract language and metaphor so I seem to have little in common with “fundamentalist” Christians who seem to take their scripture very literally (literal heavenly abode, literal supernatural devil and satan, literal fire hell, literal person called Holy Spirit, literal killing of Gods enemies , literal immortal soul etc). I use Occam’s Razor to minimize the supernatural. I wonder if there are Buddhists who similarly communicate and think using abstract language and metaphor and have little in common with ‘fundamentalist’ Buddhists and minimize the supernatural?

Time and chance happens to all, for sure I think God likes to intervene, but for me I see it as the same reason a Father will sometimes (not always) intervene in the life of the child. The child has done nothing to please the Father other than be a child of the Father. For me the Father, the God, acts from a state of no-Ego.

I’m mot comfortable with the sustainability of merit. I happen to believe that God is teaching mankind to love its enemy. For this to be true I accept that God will love his enemies. Hence I have no problem with “why do good people suffer and bad people not suffer”. It is exactly what I expect. I relinquish my demand on God that there be a causal link between “doing” and “reward”. I want God to break the causal Law of religious Law, and that is what I think the real world shows me has always happened.  For me God is relevant because he teaches me what love of my enemy is. This is liberation in my eyes. I am no longer a slave to the law “love your neighbor and hate your enemy”. This is I believe why Jesus is recorded as having done physical and “moral” miracles that break the laws of nature and the laws of the religious world. It simply demonstrates to me that “breaking the law” is ultimately what my life is about and what ultimately what God will do.

Yes the law is a school-master but I see it as an elementary teacher. The artist who creates a masterpiece, the scientist who creates a new theory usually does so by breaking the laws of what they were taught - deliberately or accidentally. The change is from being “obeyers of law” to “creators”. I think my destiny is to “create” but I cannot create-by-numbers. I must take the small but massive step into the “unknown by Law”. Law keeps me “safe” until I am ready for that moment what I begin to emulate Jesus of Nazareth and love my enemy.

I may be in the silent minority, fundamentalist christianity and fundamentalist religion seems to be increasingly popular. But I think the minority is sufficient to call into question what religion actually is. I don’t think its just what one hears the vocal majority describe.

Thanks for your posts. Always interesting! :-)
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Denis Wallez

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Criticising wrong views is useful…
but mislabelling the target doesn't help!

   The attached article is critical of Buddhism. This is fine.
   Of course, it's not the most convincing when someone is happy to collect a salary for 9 years in an institution, only to then criticise the institution once out… but maybe there's nonetheless some wisdom in the criticism. Maybe the 9 years were needed to correctly assess the situation. So let's avoid the ad hominem  on the accuser, and let's focus on the accusation.

« Distraught, she went to the monks who explained to her that she was having such trouble now because, in a past life, she was a murderous dictator who burned books, and so now, in this life, she is doomed to forever be learning challenged.
Not, "Oh, let's look at changing your study habits", but rather, "Oh, well, that's because you have the soul of a book-burning murderer." »

   Well, surely, these monks have understood very little about karma! For karma would also  explain why the girl meets circumstances in which she can get help (and 'should' get help, if she met awakened people)! And karma is about habits, not some "just world" fanciful retaliation system!
   Karma can never  be used to blame victims and leave them there without help (, if a victim comes to you, it's their karma to have access to some help! So refusing to help, and instead merely blaming the victim, reflects on the bad karma of the potential helper  (here the monks), the bad habit of blaming others to justify a lack of compassion! It also says the karma of the sufferer asking for help isn't so bad, if it led to an environment where help could be expected (if not actively refused by deluded people, e.g. in a school)!
   A school where no help is given to struggling students isn't really a "school", it's just an endorsement of status quo. A 'school' is meant to challenge the status quo; it is meant for people to leave different from how they came in! These monks have very shallow mastery of the teachings!

   Once this is clearly said, the article is clearly pointing not at Buddhism but at "anecdotal evidence".
   Are there people who have a less than equanimous, less than wise, less than compassionate 'reading' of Buddhism? Sure!
   Does this reflect badly on Buddhism? Or on the human nature always seeking cheap certainties and blaming others rather than taking responsibility to help? I believe it exposes the limitations and dissatisfactions of the ordinary mind of the monks full of certainties and clinging to badly-digested dogma… not so much the limitations of Buddhism.
   Unless you also blame 'science' for anyone not understanding perfectly quantum mechanics, fluid mechanics, etc???

   One reason I find the article worrying is that after so much time spent in the school, the author has apparently taken very little time to study Buddhism by oneself.
   When one writes "Buddhism's inheritance from Hinduism",  you know there's a serious lack of knowledge about Buddhism… and this then questions any critique of it! It falls into "straw man" fallacies.
   And indeed the representation of Buddhism as the quest for non-existence falls for one of the 'extremes' (nihilism) that Buddhism explicitly  rejects!
   Another straw man is « There is something dreadfully tragic about believing yourself to have somehow failed your calling whenever joy manages to creep into your life. » It doesn't matter if the error is of the author or of one of the 'monks'. Serious study of Buddhism should have informed the author that Buddhism doesn't reject that there are good things in life, that good karma can even lead to pleasurable existence (higher realms, etc!): Buddhism explicitly rejects that such pleasures can be made 'reliable' and 'permanent', but it doesn't deny their existence nor does it judge them negatively!

   « The idea of the void-essence of self is one arrived at through meditation, through exercises in reflection dictated by centuries of tradition. That's enough to give us pause right there – it's not really a process of self-discovery if you're told the method, the steps, and the only acceptable conclusion before you've even begun. »
   I'm always having fun with similar statements from 'scientism' ( Please explain to me the scientific method? Reproducibility of results! Another team than the first is told what to do to see if they get the same results, or if a change in circumstances (which were unaccounted for) breaks implicit conditions. The "pause right there", if taken naïvely, rejects science… and if not taken naïvely, then it doesn't reject Buddhist self-less-ness either!

   « This is already an unpromising start – if you aren't even allowed variation in the number of sub-navel finger widths for hand placement, how can we hope to be allowed to even slightly differ on the supposed object of inner contemplation? »
   Well, if you want to study phase transition between liquid and gas, you're also allowed very little variation in the (temperature, pressure) pair of parameters to apply, and it's dependent on the substance you're studying. Trying to study boiling water below boiling temperature (tied to the pressure at hand) will not get you far either!

   « As it turns out, you have as much freedom of inquiry as you had freedom in hand placement. »
   Yes, because 2+2=4. It's not freedom to state 2+2=5, it's just delusion and clinging to "well, it should be 5, just because I want it."  That's not freedom, that's the dictatorship of ignorant impulses.
   Freedom is tied to responsibility, and to seeing reality as it is: it's not living in dream world and denying the real (even when the 'real' is purely a mental or psychological phenomenon! There's no point saying to someone who perceives something that they don't! You can enquire whether the perception is representative of something else, like the vision is representative of a distant object, or merely an optical illusion… you can enquire whether the perception is biased, e.g. by anticipations or desires… whether it's useful, constructive, etc… but there's no point saying to the perceiver "no, you don't perceive this"!). Freedom is within the constraints of reality,  it's not 'freedom' to pretend that gravity "shouldn't" apply to you, it's just ignorance (including ignorance of what "freedom" means).

   « In a curious twist unique to Buddhism, rigidity of method has infected the structure of belief, ossifying potential explanations of existence into dogmatic assertions mechanically arrived at. »
   Any 'model' of reality is like that, not just Buddhism. Even science is rigid at times (not all progresses were immediately acknowledged as such, several theories were rejected for many years prior to being accepted…).

   Funnily, even when the author tries to sound positive, the lack of education is glaringly obvious: « At the end of the day, it's still true that, in many respects, Buddhism maintains its moral edge over Christianity or Islam handily. That instinct for proselytising unto war which has made both of these religions such distinctly harmful forces in the story of mankind is nowhere present. »
   Nowhere? Not in Myanmar either? Not during the 'purges' in Sri Lanka? There are books on all these, it's not hard to educate oneself that Buddhism's history is tainted, just like any belief system. Maybe there's a difference of degree, but it's not even clear whether it's thanks to the religion being naturally more peaceful (after all, the first buddhist precept, not to kill, is also easily found in Christianity…) or it's merely a historical accident.

   « But, the drive to infect individuals with an inability to appreciate life except through a filter of regret and shame » is not a 'drive' that represents Buddhism! Maybe it represents the monks the author met, but not Buddhism, which has sutras about lay life where wise use and enjoyment of wealth (not poverty, wealth) is discussed, which has sutras where the enjoyment of good karma in higher realms is discussed, etc.
   Joys and appreciations aren't rejected in Buddhism, at all! It's the notions that pleasures can be made 'reliable' and 'permanent' which are rejected.

   Basically, the article is a mis-informed attack against religion, instead of attacking the misrepresentations and misunderstandings of a few (who are not necessarily "representative").
   Nice try, and correct criticism of certain beliefs ("wrong views"), but wrong target: the wrong beliefs of the monks should be criticised as such. These erroneous views should not however be appropriated as representative  of some generic 'Buddhism' label, leading to the generic condemnation of a multitude of traditions.

Buddhism is often seen as the acceptable face of religion, lacking a celestial dictator and full of Eastern wisdom. But Dale DeBakcsy, who worked for nine years in a Buddhist school, says it's time to think again
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   "Rebound" sounds a bit like a "divine justice" or "just world" analogy, which karma is not, +L Gorn. The fact that you mention a "belief" strengthens the possibility that you perceive karma as an invisible / unproven force, which karma is not.
   What do you mean by 'rebound'?
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It is early morning in November. I am sitting on the floor next to my mum, repeating phrases the priest is reciting from…
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an artist… or any 'alternative' way of life, e.g. less driven by craving and hoarding or by the eight worldly winds.
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Visual artists have this whole storage thing going on.  Most have several storage lockers or a huge building.   Sometimes there is a life change and they have to figure out about their work.  More than you might think,  they just burn it or throw it out. 
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Calligraphy Prajna Paramita Buddha
© Jamyang Dorjee Chakrishar (2010)
sumi ink on ivory paper, 22 x 17in
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Ohmmmmm, Namaste, x
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  • International Buddhist College
    M.A. in Buddhist Studies, 2012 - 2015
    Theravāda Buddhism, History of Indian Buddhism, Mahāyāna Buddhism, Buddhism and Society, Lamrim Chenmo, Buddhism In Japan, Theravāda Abhidhamma, Chinese Buddhist Thought, Bodhisattva Ideal, Buddhist Psychotherapy, Survey of the Doctrines of the Abhidharma Schools — independent research on "Japanese Buddhism in the Tale of Genji"
  • Chartered Institute for Securities & Investments
    Certificates in Securities & in Derivatives + annual CPD certificates, 2007 - 2012
    FSA-approved Financial Advisor + individual charter (2009–2012)
  • French Air Force
    Certificat d'Aptitude Militaire, 2000
    Sergent (R)
  • École Nationale Supérieure des Télécommunications de Bretagne
    M.Sc. in Telecommunications (ingénieur), 1993 - 1996
    Computer science (major in «Parallel and Distributed Computing»), maths, physics, economics, foreign languages (fluent: English, Spanish) — options (Japanese & art history).
  • Lycée du Parc, Lyon
    Math'Sup' & Math'spé' M, 1991 - 1993
    major in mathematics; minor in physics — ∫ x.dx = 3/2
  • Lycée Lumière, Lyon
    Baccalauréat C, 1991
    majors in mathematics & physics; minor in biology
Basic Information
«Intentions do matter.»
For the time being, my g+ posts are voluntarily limited to Buddhism (as an Eastern mix of philosophy and psychology, not so much as a religion). However, in relation to Buddhism, nothing is considered off-limits!
My primary take on Buddhism is «Might as well be happy, since we're here!» The secondary take addresses how we can cease dissatisfaction in practical terms (considering that mundane life is not an obstacle to the dharma).

Given my other interests and experiences, I might however comment —sometimes at length— on others' posts regarding investment banking, economics, economic policies, politics; computer science, networks; philosophy, psychology;  typography, photography, sculpture; aikido, iaido; music; argentinian tango dancing…

Some popular original posts included:

The most commented-upon post is: Vegetarianism and lay buddhists
The second most commented-upon post is: Porn

The popular «meditation» series is now accessible via

The «karmic continuation» series is: 1. Capitalism, 2. Dualistic views, 3. "The end justifies the means", 4. Arms race, 5. News (Newtown, MA)

The «Christianity and Zen Buddhism» series: part 1 with annexpart 2part 3, …

I am not a big fan of clinging, and so I quite naturally reject "clinging to traditional translations because they're classical." This includes the usual translation of the four noble truths (classic presentation): cf. the four tasks of the noble one, cf. life is pleasurable and ordinary minds can't get enough of it, cf. "on clinging to a particular translation of the 'four noble truths'."

My energy currently is directed toward opening a dharma house, a face-to-face setup hopefully better suited for an active participation by those attending than the passive, TV-like, social media 'streams'. My online presence might accordingly evolve towards more Q&A and less 'broadcasting'.
Buddhist teacher
Listening & responding with compassion, loving-kindness, sympathetic joy and equanimity… Cutting through veils of ignorance (notably ignorance of logic and of causality)
    teacher, 2012 - present
    Many different labels (teacher, ajahn, 師傅, गुरु, 先生, sir…), only one function: transmission of knowledge and tools, to support further enquiry! Learning never stops.
  • various banks
    investment banker, 1996 - 2012
    Quant'; Head of "R&D"; Head of "model risk"; Trader; Product development lead… but also mentor, coach, trainer, teacher, volunteer, first aider…
Map of the places this user has livedMap of the places this user has livedMap of the places this user has lived
Amiens - Lyon - Plouzané (France) - Budapest (Hungary) - Paris (France) - Bruxelles (Belgium) - London (United Kingdom) - Chennai (India)
Contact Information