Dr. Jay Forrest

Politics concerns how people live together—how power, responsibility, and relationships are organized in society. From this perspective, Buddhism cannot be indifferent to politics, because it is deeply concerned with reducing suffering in all its forms.

The idea that religion and politics should never mix is too simplistic. Ethical insight has a place in public life. Buddhism offers a framework grounded in wisdom and compassion, both of which are essential for healthy social relationships. At the same time, Buddhism does not rigidly endorse any single political system. Its emphasis is pragmatic: suffering is reduced not merely by changing institutions, but by transforming the people within them.

Buddhist engagement in politics begins with recognizing that suffering has social and structural dimensions, not just personal ones. This calls for thoughtful participation aimed at the well-being of all beings.

Three qualities guide this approach. Mindfulness allows clear perception beyond ideology and reactivity. Compassion motivates care, cooperation, and non-harm in public life. Wisdom sees interdependence, helping avoid harmful divisions and short-sighted decisions, especially regarding the environment.

In this light, Buddhist politics is not about power, but about responsibility—bringing clarity, care, and insight into the shared life of humanity.

Training in Ethical Conduct begins the Eightfold Noble Path because the mind cannot settle if one’s life is disordered. Ethical Conduct—Right Speech, Right Action, and Right Livelihood—is not merely moral instruction but a practical method of mental purification. When behavior is aligned, agitation decreases, making concentration possible. In this sense, ethics is not separate from meditation; it prepares and supports it.

The term “Right” in this context can be understood as “appropriate,” “skillful,” or “in harmony with reality,” rather than simply as a rigid opposition to “wrong.” The Buddha’s teaching avoids strict dualism. Right Speech and Right Action are those that accord with how things truly are, guided by clarity rather than judgment.

Ethical Conduct also has both negative and positive dimensions. Negatively, it involves refraining from actions that generate suffering. Positively, it encourages actions grounded in wisdom and compassion. Yet ethics in Buddhism is not reducible to fixed rules. It is situational, requiring discernment. Rules can guide, but they cannot replace a balanced mind.

Ethics grounds meditation, meditation deepens wisdom, and wisdom refines ethics. Together, they form a single, integrated path.

The Eightfold Noble Path is the Buddha’s guide to ending suffering. It includes Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

These are not separate steps taken one by one. They work together like spokes in a wheel, each supporting the others. For practical purposes, they are often grouped into three trainings: ethical conduct, mental discipline, and wisdom.

Ethical conduct includes right speech, right action, and right livelihood. This means speaking truthfully, acting harmlessly, and earning a living in a way that does not cause harm.

Mental discipline includes right effort, right mindfulness, and right concentration. This is the heart of meditation practice, training the mind to let go of unwholesome habits and cultivate awareness, calm, and clarity.

Wisdom includes right view and right intention. Right view begins with understanding karma, suffering, impermanence, and non-self. Right intention means purifying motivation so that actions arise from compassion, not greed or harm.

The path is not just something to study. It is something to live.

Plotinus was a Platonist philosopher who combined insights from Aristotle and the Stoics into a unique interpretation of Plato. Because his interpretation was a significant departure from other readings of Plato, later scholars called it Neoplatonism.

Neoplatonism was a highly influential philosophical and mystical system that emerged in the 3rd century CE. It reinterprets Plato’s teachings, proposing that all of reality “emanates” from a single, supreme, and ineffable source known as “the One.” The ultimate goal of the soul is a spiritual return to this divine origin.

Plotinus is considered the founder of Neoplatonism, but he had a number of followers. Unfortunately, they did not always understand him or remain faithful to his teaching. Iamblichus, in particular, distorted Neoplatonism into a more religious and occult system. He introduced theurgy (ritual practices and divine magic) into the philosophy, wrongly arguing that humans cannot unite the soul with the One without divine intervention, whereas Plotinus’s philosophy makes such intervention unnecessary.

After Plato and Aristotle, Plotinus is arguably among the greatest philosophers of antiquity, and certainly one of the most influential. We would be wise to take Plotinus as our primary guide to Neoplatonism.

We often live behind a veil of concepts. From childhood onward, we are taught to trust our ideas about reality, and over time those ideas can feel more real than direct experience itself.

Buddhism warns us not to confuse the map with the journey, or the menu with the meal. Concepts can be useful, but they are not the thing itself. Meditation helps us step outside the habit of labeling everything and notice life as it actually unfolds.

This matters because the mind constantly filters experience through liking and disliking. We grasp at what feels pleasant, resist what feels unpleasant, and keep strengthening our own mental patterns. In doing so, we stop seeing clearly.

The path to freedom is not more opinion, but more awareness. When the mind becomes still, the veil of concepts begins to thin. Then we can directly perceive impermanence, dissatisfaction, and the changing nature of self. To awaken is to see beyond thought and meet reality without distortion.

Understanding the universe not as a collection of substances but as a stream of events shifts our perspective. Science, by its very method, studies events. An experiment is not performed on a static “thing,” but on something that happens—something repeatable. It is precisely this repeatability that allows science to establish reliable knowledge.

In this sense, the “what” of science concerns what is occurring and what its measurable components are. The “how” concerns the mechanisms, the patterns, the laws by which these events unfold. But the “why” lies beyond its reach.

Science can describe the conditions under which a phenomenon arises and the processes through which it operates, yet it cannot speak to purpose, meaning, or ultimate cause. These are not experimentally testable; they are not repeatable events.

Recognizing this does not diminish science, it clarifies it. Science is a powerful instrument for understanding processes, but it is silent on the question of why there is anything at all, or why events occur as they do at the deepest level.