Love in Los Angeles is unfair (video)

Director Megan Brotherton, Puppies and Boyfriends; Princess Poon Pismai Diskul (Bodhi Leaves 044, Buddhist Publication Society, BPS.lk); Ashley Wells, CC Liu, Seth Auberon (eds.), Wisdom Quarterly

Written and directed by Megan Brotherton. Edited by Chris Henderson. Cast: Megan Brotherton, Jamie Gaul, Steven Good, Talia Tabin, Mykee Selkin, Scott Davis, Zack Radvansky, SJ Mendelson, Luke Klompien, Jennifer Soo, Todd Gilman, Heidi Lux, Jonathan Rechtor, Tiffany Aleman, Crista St. John, Rachel Amondson, Kathryn Molloy, Jessica Ross, Emily Reisner, Angela Gulner, Lorraine DeGraffenreidt, Nick Crandall, and Ruha Taslimi. Dogs stars: George, Toby, Denver Omelette, and Mochi. Shot in L.A.

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Is Buddhism relevant in the Modern World?

Is love (sex and security) in the cards for me?

Throughout history, the practice of, adherence to, and belief in religion has been a virtually universal aspect of human society.

As a rule the increase in complexity and sophistication of a culture is accompanied by an increase in the level of ethical, philosophical, and religious thought.

Today, however, the world is seeing a level of social complexity far surpassing that of any previous era. Yet, out of the great thoughts and discoveries of our time, no new major religion has evolved.

Whatever new religious concepts may have appeared, they have failed to reach the masses to alter basic beliefs and practices. Most of us still believe and spells, charms, and magic.

The rules, ladies, remember las reglas! That's how we win, or forget him. Be single.

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We try to toss out outmoded practices and relinquish or reinterpret embarrassing dogmas. But rather than new religions, we end up with skepticism, pragmatism, mass atheism, or indifference. True, these non-religious, even anti-religious, attitudes existed in earlier times, even back into ancient Greece and India. But in olden times they were largely confined to select groups of philosophers.

Today these ideas have penetrated to nearly all of Western society. Educated members of free Asian nations have begun to follow in the same direction.

It is not only religion and religious belief that's threatened. Ethics, metaphysics, and mysticism appear to wither with the onslaught of technology, industrialization, and science. Such concepts as virtue and transcendental absolutes that occupied the minds of the ancients are now challenged as being hypothetical at best.

Altered states of our nervous systems induced by drugs seem better than meditation or the various modes of prayer (like the Isaiah Effect and the Law of Attraction).

Such are the features of the modern age. What then of religion? Buddhism, Jainism, Taoism, Confucianism, and Zoroastrianism all share roughly contemporary origins dating to at least 500 B.C. They are all products of a bygone era.

We thought in terms of magic, spirits, and mythologies. Insanity was demon possession; hallucinations, messages from the divine. The sun moved around a stationary world. Our fate could be altered by rituals or by flattering and making offerings to supernatural powers. Does it work for love?

What am I supposed to believe?

Perhaps most appealing thing about Buddhism is its emphasis on free and rational inquiry. “Do not believe something out of blind faith, do not believe merely based on scripture, do not believe merely on preference, logical deduction [which is often based on faulty assumptions], or old tradition,” cautioned the Buddha.

“Do not believe me just because I say it. But when you yourself have seen, examined, and experienced something for yourself, then accept it.” Only a mind freed of bias, self-interest, and prejudice is really able to so see directly and judge. Only then can we truly understand.

So we read: “If others speak against me or against the Order [the Buddha and Sangha], do not be angry or dejected. If they praise, do not be elated. Instead, analyze what was said and weigh its merits.”

The Buddha made use of logic, debate, and reasoning -- but for knowing-and-seeing he only depended on wisdom born of purified insight. In so doing he revealed a remarkable ability to solve all philosophical dilemmas. The problems was usually faulty assumptions and semantics.

He could do this because his logic was based on direct experience, direct penetration, rather than metaphysical speculation. He placed experience before faith or logic in his quest for Truth, and when he did use logic, it was based on facts he had confirmed. He used conventional language but was not deceived by its usage. He could explain in ultimate terms, leaving convention on the ground.

He frequently declined to expound on some things as not being useful to gaining enlightenment. He taught and emphasized those things that do lead to enlightenment or awakening.

He spoke of ordinary human experience in the immediate present. For, he explained, it is only here and now that we can act (karma) and affect our futures. The Buddha did not teach a concept of the "sin of disbelief." One is not condemned due to a lack of faith. This teaching is about investigation, coming and seeing, testing the ultimate truth of statements. Now, that I can believe in.

But what about love? What about craving, pining, suffering...and lust? A young person's fancy turns to thoughts of love whenever we get rain. The sun immediately comes up and turns the environment into a confused spring. Either way, to feel better, I need to meditate. Source