"He whose mind is satisfied with virtue that has been achieved, Who never thinks to stir himself And take a meditation subject up, Contented with mere virtuousness, Nor striving for a higher state— His virtue bears the appellation Of that partaking of stagnation."

"Hate seeks out only unreal faults, while understanding seeks out only real faults."

"Mindfulness is nonconceptual awareness. Another English term for sati is “bare attention.” It is not thinking. It does not get involved with thought or concepts. It does not get hung up on ideas or opinions or memories. It just looks. Mindfulness registers experiences, but it does not compare them. It does not label them or categorize them. It just observes everything as if it was occurring for the first time. It is not analysis that is based on reflection and memory. It is, rather, the direct and immediate experiencing of whatever is happening, without the medium of thought. It comes before thought in the perceptual process."

"Metta is not ordinary love. It is the quality of love we experience in our whole being, a love that has no ulterior motive — and no opposite. It can never become hatred; the love-hate dichotomy simply does not apply. When we say that we love such-and-such a person or thing, we usually mean that his or her appearance, behavior, ideas, or attitudes fill a perceived deficiency in us. We don’t actually see the other person. If their traits change, we might no longer feel love. When our tastes, whims, or fancies change, we might also fall out of love. We love now, but perhaps later we’ll hate. We love when everything is smooth and easy, but we may feel the opposite when things get difficult. When our love is that situational, what we call “love” is not metta, but lust, greed, or even exploitation."

"Mindfulness is present-moment awareness. It takes place in the here and now. It is the observance of what is happening right now, in the present. It stays forever in the present, perpetually on the crest of the ongoing wave of passing time."

"To depend on others for salvation is negative, but to depend on oneself is positive. Dependence on others means surrendering one's intelligence and efforts."

"A person who is on his way to spiritual growth must try to reduce his own selfishness and his strong desire for acquiring more and more. He should reduce his strong attachment to possessions which, if he is not mindful, can enslave him to greed. What he owns or has should instead be used for the benefit and happiness of others: his loved ones as well as those who need his help."

"If man is created by an external source, then he must belong to that source and not to himself. According to Buddhism, man is responsible for everything he does. Thus Buddhists have no reason to believe that man came into existence in the human form through any external sources. They believe that man is here today because of his own action. He is neither punished nor rewarded by anyone but himself according to his own good and bad action. In the process of evolution, the human being came into existence. However, there are no Buddha-words to support the belief that the world was created by anybody. The scientific discovery of gradual development of the world-system conforms with the Buddha's Teachings."

"Intellectuals tend to spend too much of their valuable time in study, critical analysis and debate. They usually have little or no time for practice."

"Nothing can help us unless we rely on ourselves. Only when we realize this will we be on the right track. The Buddha attained all of the truths he taught before he put them into words. ... He was like the scientists who experiment and get results before writing textbooks. ... If we cling merely to the concepts of the Dhamma, simply memorizing them, we're no more than consumers. Only if we make ourselves into producers, so that others can consume, will we be acting properly."

"To cut off concepts means to let our mental fabrications disband, to let our trains of thought disband. We sit in meditation, making the body and mind quiet. When the body is still, the mind stays with the stillness. When the heart is at peace, the mind stays with the peace. Concentration develops. The mind comes up to the forefront. Mental fabrications disappear, but the mind is still there. Goodness is still there. In nibbāna, nothing disappears anywhere or gets annihilated, except for unawareness."

"People aware of their own birth and death in this way are said not to be lacking. Not lacking in what? Not lacking in birth. They’re acquainted with the births they’ve experienced through many lives and states of being in the past—so many that they’re weary of it all, to the point where they don’t want to take birth again. As for people who don’t know, who don’t have this awareness, they feel that they’re lacking. They want to take birth again and so they keep on creating birth over and over again. As for those who do have awareness, they’ve had enough. They’re smart enough. They won’t give rise to any more births or states of being. Whatever is good, they keep within themselves, like putting a ripe mango seed in a showcase to look at, or peeling off its hard outer shell and then putting it in a storeroom. No one will be able to plant it again, and we can take it out for a look whenever we want."

"Right Thoughts lead to Right Speech, the third factor. This includes abstinence from falsehood, slandering, harsh words, and frivolous talk … Right Speech must be followed by Right Action which comprises abstinence from killing, stealing and sexual misconduct."

"The Buddha was a human being. As a man He was born, as a man He lived, and as a man His life came to an end. Though a human being, He became an extraordinary man (Acchariya Manussa), but He never arrogated to Himself divinity. The Buddha laid stress on this important point and left no room whatever for anyone to fall into the error of thinking that He was an immortal divine being. Fortunately there is no deification in the case of the Buddha. It should, however, be remarked that there was no Teacher, "ever so godless as the Buddha, yet none so god-like." The Buddha is neither an incarnation of the Hindu God Vishnu, as is believed by some, nor is He a savior who freely saves others by His personal salvation. The Buddha exhorts His disciples to depend on themselves for their deliverance, for both purity and defilement depend on oneself. Clarifying His relationship with His followers and emphasizing the importance of self-reliance and individual striving, the Buddha plainly states: "You should exert yourselves, the Tathagatas are only teachers." The Buddhas point out the path, and it is left for us to follow that path to obtain our purification."

"The Buddha does not claim the monopoly of Buddhahood which, as a matter of fact, is not the prerogative of any specially graced person. He reached the highest possible state of perfection any person could aspire to, and without the close-fist of a teacher he revealed the only straight path that leads thereto. According to the Teaching of the Buddha anybody may aspire to that supreme state of perfection if he makes the necessary exertion. The Buddha does not condemn men by calling they wretched sinners, but, on the contrary, He gladdens them by saying that they are pure in heart at conception. In His opinion the world is not wicked but is deluded by ignorance. Instead of disheartening His followers and reserving that exalted state only to Himself, He encourages and induces them to emulate Him, for Buddhahood is latent in all. In one sense all are potential Buddhas. One who aspires to become a Buddha is called a Bodhisatta, which, literally, means a wisdom-being. This Bodhisatta ideal is the most beautiful and the most refined course of life that has ever been presented to this ego-centric world, for what is nobler than a life of service and purity?"

"The non-aggressive, moral and philosophical system expounded by the Buddha, which demands no blind faith from its adherents, expounds no dogmatic creeds, encourages no superstitious rites and ceremonies, but advocates a golden mean that guides a disciple through pure living and pure thinking to the gain of supreme wisdom and deliverance from all evil, is called the Dhamma and is popularly known as Buddhism."

"It is neither a religion in the sense in which that word is commonly understood, for it is not "a system of faith and worship owing any allegiance to a supernatural being." Buddhism does not demand blind faith from its adherents. Here mere belief is dethroned and is substituted by confidence based on knowledge, which, in Pali, is known as Saddha. The confidence placed by a follower on the Buddha is like that of a sick person in a noted physician, or a student in his teacher. A Buddhist seeks refuge in the Buddha because it was He who discovered the Path of Deliverance."

"It is not within the power of a Buddha to wash away the impurities of others. One could neither purify nor defile another. The Buddha, as Teacher, instructs us, but we ourselves are directly responsible for our purification."

"Although a Buddhist seeks refuge in the Buddha, he does not make any self-surrender. Nor does a Buddhist sacrifice his freedom of thought by becoming a follower of the Buddha. He can exercise his own free will and develop his knowledge even to the extent of becoming a Buddha himself."

"Furthermore, it must be mentioned that there are not petitional or intercessory prayers in Buddhism. However much we may pray to the Buddha we cannot be saved. The Buddha does not grant favors to those who pray to Him. Instead of petitional prayers there is meditation that leads to self-control, purification and enlightenment. Meditation is neither a silent reverie nor keeping the mind blank. It is an active striving. It serves as a tonic both to the heart and the mind. The Buddha not only speaks of the futility of offering prayers but also disparages a slave mentality. A Buddhist should not pray to be saved, but should rely on himself and win his freedom."

"Buddhism cannot, therefore, strictly be called a religion because it is neither a system of faith and worship, nor "the outward act or form by which men indicate their recognition of the existence of a God or gods having power over their own destiny to whom obedience, service, and honor are due.""

"Buddhism is much more than an ordinary moral teaching. Morality is only the preliminary stage on the Path of Purity, and is a means to an end, but not an end in itself. Conduct, though essential, is itself insufficient to gain one's emancipation. It should be coupled with wisdom or knowledge (pañña). The base of Buddhism is morality, and wisdom is its apex."

"It should be mentioned that any external supernatural agency plays no part whatever in the moulding of the character of a Buddhist. In Buddhism there is no one to reward or punish. Pain or happiness are the inevitable results of one's actions. The question of incurring the pleasure or displeasure of a God does not enter the mind of a Buddhist. Neither hope of reward nor fear of punishment acts as an incentive to him to do good or to refrain from evil. A Buddhist is aware of future consequences, but he refrains from evil because it retards, does good because it aids progress to Enlightenment (Bodhi). There are also some who do good because it is good, refrain from evil because it is bad."

"Ordinarily the enjoyment of sensual pleasures is the highest and only happiness of the average man. There is no doubt a kind of momentary happiness in the anticipation, gratification and retrospection of such fleeting material pleasures, but they are illusive and temporary. According to the Buddha non-attachment is a greater bliss."

"The Buddha Dhamma is not based on the fear of the unknown, but is founded on the bedrock of facts which can be tested by ourselves and verified by experience. Buddhism is, therefore rational and intensely practical. Such a rational and practical system cannot contain mysteries or esoteric doctrines. Blind faith, therefore, is foreign to Buddhism. Where there is no blind faith there cannot be any coercion or persecution or fanaticism. To the unique credit of Buddhism it must be said that throughout its peaceful march of 2500 years no drop of blood was shed in the name of the Buddha, no mighty monarch wielded his powerful sword to propagate the Dhamma, and no conversion was made either by force or by repulsive methods. Yet, the Buddha was the first and the greatest missionary that lived on earth."

"Aldous Huxley writes: "Alone of all the great world religions Buddhism made its way without persecution censorship or inquisition." Lord Russell remarks: "Of the great religions of history, I prefer Buddhism, especially in its earliest forms; because it has had the smallest element of persecution." In the name of Buddhism no altar was reddened with the blood of a Hypatia, no Bruno was burnt alive. Buddhism appeals more to the intellect than to the emotion. It is concerned more with the character of the devotees than with their numerical strength."

"Buddhism is saturated with this spirit of free enquiry and complete tolerance. It is the teaching of the open mind and the sympathetic heart, which, lighting and warming the whole universe with its twin rays of wisdom and compassion, sheds its genial glow on every being struggling in the ocean of birth and death. The Buddha was so tolerant that He did not even exercise His power to give commandments to His lay followers. Instead of using the imperative, He said: "It behooves you to do this — It behooves you not to do this." He commands not but does exhort. This tolerance the Buddha extended to men, women and all living beings. It was the Buddha who first attempted to abolish slavery and vehemently protested against the degrading caste system which was firmly rooted in the soil of India. In the Word of the Buddha it is not by mere birth one becomes an outcast or a noble, but by one's actions. Caste or colour does not preclude one from becoming a Buddhist or from entering the Order. Fishermen, scavengers, courtesans, together with warriors and Brahmins, were freely admitted to the Order and enjoyed equal privileges and were also given positions of rank."

"Buddhism is not confined to any country or any particular nation. It is universal. It is not nationalism which, in other words, is another form of caste system founded on a wider basis. Buddhism, if it be permitted to say so, is supernationalism. To a Buddhist there is no far or near, no enemy or foreigner, no renegade or untouchable, since universal love realized through understanding has established the brotherhood of all living beings. A real Buddhist is a citizen of the world. He regards the whole world as his motherland and all as his brothers and sisters. Buddhism is, therefore, unique, mainly owing to its tolerance, non-aggressiveness, rationality, practicability, efficacy and universality. It is the noblest of all unifying influences and the only lever that can uplift the world."

"We are faced with a totally ill-balanced world. We perceive the inequalities and manifold destinies of men and the numerous grades of beings that exist in the universe. We see one born into a condition of affluence, endowed with fine mental, moral and physical qualities and another into a condition of abject poverty and wretchedness. Here is a man virtuous and holy, but, contrary to his expectation, ill-luck is ever ready to greet him. The wicked world runs counter to his ambitions and desires. He is poor and miserable in spite of his honest dealings and piety. There is another vicious and foolish, but accounted to be fortune's darling. He is rewarded with all forms of favors, despite his shortcomings and evil modes of life."

"Surely "the doctrine that all men are sinners and have the essential sin of Adam is a challenge to justice, mercy, love and omnipotent fairness." Some writers of old authoritatively declared that God created man in his own image. Some modern thinkers state, on the contrary, that man created God in his own image. With the growth of civilization man's concept of God also became more and more refined. It is however, impossible to conceive of such a being either in or outside the universe. Could this variation be due to heredity and environment? One must admit that all such chemico-physical phenomena revealed by scientists, are partly instrumental, but they cannot be solely responsible for the subtle distinctions and vast differences that exist amongst individuals. Yet why should identical twins who are physically alike, inheriting like genes, enjoying the same privilege of upbringing, be very often temperamentally, morally and intellectually totally different? Heredity alone cannot account for these vast differences. Strictly speaking, it accounts more plausibly for their similarities than for most of the differences. … With regard to the more complex and subtle mental, intellectual and moral differences we need more enlightenment. The theory of heredity cannot give a satisfactory explanation for the birth of a criminal in a long line of honourable ancestors, the birth of a saint or a noble man in a family of evil repute, for the arising of infant prodigies, men of genius and great religious teachers. According to Buddhism this variation is due not only to heredity, environment, "nature and nurture," but also to our own kamma, or in other words, to the result of our own inherited past actions and our present deeds. We build our own hells. We create our own heavens. We are the architects of our own fate. In short we ourselves are our own kamma."

"Kamma, literally, means action; but, in its ultimate sense, it means the meritorious and demeritorious volition (Kusala Akusala Cetana). Kamma constitutes both good and evil. Good gets good. Evil gets evil. Like attracts like. This is the law of Kamma. As some Westerners prefer to say Kamma is "action-influence." We reap what we have sown. What we sow we reap somewhere or some when. In one sense we are the result of what we were; we will be the result of what we are. In another sense, we are not totally the result of what we were and we will not absolutely be the result of what we are. For instance, a criminal today may be a saint tomorrow. Buddhism attributes this variation to Kamma, but it does not assert that everything is due to Kamma. If everything were due to Kamma, a man must ever be bad, for it is his Kamma to be bad. One need not consult a physician to be cured of a disease, for if one's Kamma is such one will be cured. … Kamma is, therefore, only one of the five orders that prevail in the universe. It is a law in itself, but it does not thereby follow that there should be a law-giver. Ordinary laws of nature, like gravitation, need no law-giver. It operates in its own field without the intervention of an external independent ruling agency. Nobody, for instance, has decreed that fire should burn. Nobody has commanded that water should seek its own level. No scientist has ordered that water should consist of H2O, and that coldness should be one of its properties. These are their intrinsic characteristics. Kamma is neither fate nor predestination imposed upon us by some mysterious unknown power to which we must helplessly submit ourselves. It is one's own doing reacting on oneself, and so one has the possibility to divert the course of Kamma to some extent. How far one diverts it depends on oneself. … It should be stated that Kamma has both the continuative and the retributive principle. Inherent in Kamma is the potentiality of producing its due effect. The cause produces the effect; the effect explains the cause. Seed produces the fruit; the fruit explains the seed as both are inter-related. Even so Kamma and its effect are inter-related; "the effect already blooms in the cause.""

"As long as this Kammic force exists there is re-birth, for beings are merely the visible manifestation of this invisible Kammic force. Death is nothing but the temporary end of this temporary phenomenon. It is not the complete annihilation of this so-called being. The organic life has ceased, but the Kammic force which hitherto actuated it has not been destroyed. As the Kammic force remains entirely undisturbed by the disintegration of the fleeting body, the passing away of the present dying thought-moment only conditions a fresh consciousness in another birth. It is Kamma, rooted in ignorance and craving, that conditions rebirth. Past Kamma conditions the present birth; and present Kamma, in combination with past Kamma, conditions the future."

"Paticca means because of, or dependent upon: Samuppada "arising or origination." Paticca Samuppada, therefore, literally means — "Dependent Arising" or "Dependent Origination." It must be borne in mind that Paticca Samuppada is only a discourse on the process of birth and death and not a theory of the ultimate origin of life. It deals with the cause of rebirth and suffering, but it does not in the least attempt to show the evolution of the world from primordial matter. Ignorance (Avijja) is the first link or cause of the wheel of life. It clouds all right understanding. Dependent on ignorance of the Four Noble Truths arise activities (Sankhara) — both moral and immoral. The activities whether good or bad rooted in ignorance which must necessarily have their due effects, only tend to prolong life's wandering. Nevertheless, good actions are essential to get rid of the ills of life."

"Old age and death are possible in and with a psychophysical organism. Such an organism must be born; therefore it pre-supposes birth. But birth is the inevitable result of past deeds or Kamma. Kamma is conditioned by grasping which is due to craving. Such craving can appear only where feeling exists. Feeling is the outcome of contact between the senses and objects. Therefore it presupposes organs of senses which cannot exist without mind and body. Where there is a mind there is consciousness. It is the result of past good and evil. The acquisition of good and evil is due to ignorance of things as they truly are."

"According to Buddhism mind is nothing but a complex compound of fleeting mental states. One unit of consciousness consists of three phases — arising or genesis (uppada) static or development (thiti), and cessation or dissolution (bhanga). Immediately after the cessation stage of a thought moment there occurs the genesis stage of the subsequent thought-moment. Each momentary consciousness of this ever-changing life-process, on passing away, transmits its whole energy, all the indelibly recorded impressions to its successor. Every fresh consciousness consists of the potentialities of its predecessors together with something more. There is therefore, a continuous flow of consciousness like a stream without any interruption. The subsequent thought moment is neither absolutely the same as its predecessor — since that which goes to make it up is not identical — nor entirely another — being the same continuity of Kamma energy. Here there is no identical being but there is an identity in process. Every moment there is birth, every moment there is death. The arising of one thought-moment means the passing away of another thought-moment and vice versa. In the course of one life-time there is momentary rebirth without a soul. It must not be understood that a consciousness is chopped up in bits and joined together like a train or a chain. But, on the contrary, "it persistently flows on like a river receiving from the tributary streams of sense constant accretions to its flood, and ever dispensing to the world without the thought-stuff it has gathered by the way.""

"Here we find a juxtaposition of such fleeting mental states of consciousness opposed to a superposition of such states as some appear to believe. No state once gone ever recurs nor is identical with what goes before. But we worldlings, veiled by the web of illusion, mistake this apparent continuity to be something eternal and go to the extent of introducing an unchanging soul, an Atta, the supposed doer and receptacle of all actions to this ever-changing consciousness. "The so-called being is like a flash of lightning that is resolved into a succession of sparks that follow upon one another with such rapidity that the human retina cannot perceive them separately, nor can the uninstructed conceive of such succession of separate sparks." As the wheel of a cart rests on the ground at one point, so does the being live only for one thought-moment. It is always in the present, and is ever slipping into the irrevocable past. What we shall become is determined by this present thought-moment."

"Buddhism does not totally deny the existence of a personality in an empirical sense. It only attempts to show that it does not exist in an ultimate sense. The Buddhist philosophical term for an individual is Santana, i.e., a flux or a continuity. It includes the mental and physical elements as well. The Kammic force of each individual binds the elements together. This uninterrupted flux or continuity of psycho-physical phenomenon, which is conditioned by Kamma, and not limited only to the present life, but having its source in the beginningless past and its continuation in the future — is the Buddhist substitute for the permanent ego or the immortal soul of other religions."

"The Pali word Nibbana is formed of Ni and Vana. Ni is a negative particle and Vana means lusting or craving. "It is called Nibbana, in that it is a departure from the craving which is called Vana, lusting." Literally, Nibbana means non-attachment. It may also be defined as the extinction of lust, hatred and ignorance, "The whole world is in flames," says the Buddha. "By what fire is it kindled? By the fire of lust, hatred and ignorance, by the fire of birth, old age, death, pain, lamentation, sorrow, grief and despair it is kindled." …"

"Nibbana of the Buddhists is neither a mere nothingness nor a state of annihilation, but what it is no words can adequately express. Nibbana is a Dhamma which is "unborn, unoriginated, uncreated and unformed." Hence, it is eternal (Dhuva), desirable (Subha), and happy (Sukha). In Nibbana nothing is "eternalized," nor is anything "annihilated," besides suffering. According to the Books references are made to Nibbana as Sopadisesa and Anupadisesa. These, in fact, are not two kinds of Nibbana, but the one single Nibbana, receiving its name according to the way it is experienced before and after death. Nibbana is not situated in any place nor is it a sort of heaven where a transcendental ego resides. It is a state which is dependent upon this body itself. It is an attainment (Dhamma) which is within the reach of all. Nibbana is a supramundane state attainable even in this present life. Buddhism does not state that this ultimate goal could be reached only in a life beyond. Here lies the chief difference between the Buddhist conception of Nibbana and the non-Buddhist conception of an eternal heaven attainable only after death or a union with a God or Divine Essence in an after-life.<!-- When Nibbana is realized in this life with the body remaining, it is called Sopadisesa Nibbana-dhatu. When an Arahat attains Parinibbana, after the dissolution of his body, without any remainder of physical existence it is called Anupadisesa Nibbana-dhatu."

"From a metaphysical standpoint Nibbana is deliverance from suffering. From a psychological standpoint Nibbana is the eradication of egoism. From an ethical standpoint Nibbana is the destruction of lust, hatred and ignorance."

"Right Understanding, which is the key-note of Buddhism, is explained as the knowledge of the four Noble Truths. To understand rightly means to understand things as they really are and not as they appear to be. This refers primarily to a correct understanding of oneself, because, as the Rohitassa Sutta states, "Dependent on this one-fathom long body with its consciousness" are all the four Truths. In the practice of the Noble Eightfold Path, Right Understanding stands at the beginning as well as at its end. A minimum degree of Right Understanding is necessary at the very beginning because it gives the right motivations to the other seven factors of the Path and gives to them correct direction. At the culmination of the practice, Right Understanding has matured into perfect Insight Wisdom (vipassana-pañña), leading directly to the Stages of Sainthood."

"Clear vision of right understanding leads to clear thinking. The second factor of the Noble Eight-fold Path is therefore, Right Thoughts (samma-sankappa), which serves the double purpose of eliminating evil thoughts and developing pure thoughts.Right Thoughts, in this particular connection, are three fold. They consist of:"

"Right Effort is fourfold, namely:"

"Two factors of inner progress which supplement, support and balance each other are intellect (pañña) and faith (saddha). If intellect remains without the confidence, devotion and zeal of faith, it will stop short at a mere theoretical understanding and intellectual appreciation of teachings meant to be lived and not only thought or talked about. In the words of our simile: intellect, if not helped by the hero of faith, will merely "run up and down the bank of the stream," an activity with a very busy and important appearance but with few actual results. Intellect separated from faith will lack the firm belief in its own power to be the guide on the path of life. Without this inner conviction it will hesitate to follow in earnest its own conclusions and commands; it will lack the courage to make an actual start on the task of "crossing over.""

"The ancient teachers of the Buddhist doctrine were well aware that courage is an essential feature of true faith. They therefore compared faith to a strong and courageous hero who plunges ahead into the turbulent waters of a stream to lead safely across the weaker people who timidly stop at the shore, or, excitedly and in vain, run up and down the bank engaged in useless arguments about the proper place to cross."

"The suttas relate the story of the monk Vakkali, who full of devotion and love for the Buddha, was ever desirous to behold him bodily. To him the Buddha said: "What shall it profit you to see this impure body? He who sees the Dhamma, sees me.""

"The Buddha repeatedly discouraged any excessive veneration paid to him personally. He knew that an excess of purely emotional devotion can obstruct or disturb the development of a balanced character, and thus may become a serious obstacle to progress on the path to deliverance. The history of religion has since proved him right, as illustrated by the extravagancies of emotional mysticism in East and West."

"For Buddhism, however, the basic moral law is inherent in life itself. It is a special case of the law of cause and effect, needing neither a divine law-giver nor depending upon the fluctuating human conceptions of socially-conditioned minor moralities and conventions."

"The lives and writings of the mystics of all great religions bear witness to religious experiences of great intensity, in which considerable changes are effected in the quality of consciousness. Profound absorption in prayer or meditation can bring about a deepening and widening, a brightening and intensifying, of consciousness, accompanied by a transporting feeling of rapture and bliss. The contrast between these states and normal conscious awareness is so great that the mystic believes his experiences to be manifestations of the divine; and given the contrast, this assumption is quite understandable. Mystical experiences are also characterized by a marked reduction or temporary exclusion of the multiplicity of sense-perceptions and restless thoughts. This relative unification of mind is then interpreted as a union or communion with the One God. ... The psychological facts underlying those religious experiences are accepted by the Buddhist and are well-known to him; but he carefully distinguishes the experiences themselves from the theological interpretations imposed upon them. After rising from deep meditative absorption (jhāna), the Buddhist meditator is advised to view the physical and mental factors constituting his experience in the light of the three characteristics of all conditioned existence: impermanence, liability to suffering, and absence of an abiding ego or eternal substance. This is done primarily in order to utilize the meditative purity and strength of consciousness for the highest purpose: liberating insight. But this procedure also has a very important side effect which concerns us here: the meditator will not be overwhelmed by any uncontrolled emotions and thoughts evoked by his singular experience, and will thus be able to avoid interpretations of that experience not warranted by the facts. Hence a Buddhist meditator, while benefiting from the refinement of consciousness he has achieved, will be able to see these meditative experiences for what they are; and he will further know that they are without any abiding substance that could be attributed to a deity manifesting itself to his mind. Therefore, the Buddhist’s conclusion must be that the highest mystical states do not provide evidence for the existence of a personal God or an impersonal godhead."

"From a study of the discourses of the Buddha preserved in the Pali Canon, it will be seen that the idea of a personal deity, a creator god conceived to be eternal and omnipotent, is incompatible with the Buddha’s teachings. … Conceptions of an impersonal godhead of any description, such as world-soul, etc., are excluded by the Buddha's teachings on Anatta, non-self or unsubstantiality."