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Why Bad Things Happen to Good People?


Ah, just some random musing today.

The title question has always puzzled me and I am sure to thousands or millions of people before me. Why bad things happen to good people and good things happen to bad people. If good and ethical behavior is no insurance against misfortune and pain, then what point is it?

Religions explain this unexplained balance is by introducing the concept of afterlife and almighty.

We cannot explain what we see,  so we conclude there must be something we can explain but cannot see, with the assumption that balance must be preserved. If we cannot explain things in terms of actions of humans and animals around us, then there must be something or someone beyond seen life i.e. God. If we cannot explain the contents of life of humans and animals, then there must be life beyond death, i.e. afterlife.

A while back I posted the Story of Tao. About how your perception is a “catch-up” between your expectations and state of the world. And your expectations can change and the same state of the world is interpreted totally differently by you.

On one of my walks, I stumbled upon an hypothesis. Ethical behavior is not so much about avoiding bad experiences and pain. They simply cannot be avoided. Good and bad is part of life. It will always be there.

But with ethical behavior you will find yourself in cognitive resonance with the universe. You will gain insights and wisdom. That will eventually lead to enlightenment.

If you were to keep an account of material gains, it will be pretty much the same for ethical and unethical behavior in the long run.

If you are unethical, you will find yourself in a state of “cognitive dissonance” with the universe. This will lead to ignorance, clouded vision, muddied intellect and loss of freedom.

Some days back, I had read an article about management styles. How the symptoms of bad management when managers are trying to control too much are ironically same as symptoms of too little control. This is a situation where cognitive dissonance can happen. It’s a level of wisdom that can lead you to discern the right thing from symptoms.

What use is this wisdom if we cannot avoid pain? Tremendous. Answers Buddha. This is where the gem of Mahayana philosophy comes in. There is a distinction between pain and suffering. Pain is inevitable but suffering is optional. Pain is a sensation, an experience, an activity of nature. Suffering is an activity of mind. For an enlightened mind which is perfectly at peace, there is no suffering in the gravest pain.

For good and bad people pain remains the same. But for good people, suffering goes on diminishing.

Mindfulness – 30 Seconds of Burning


I was istening to Gangaji’s podcast. She is a new age guru whose message strogly resembles that of mindfulness. Her voice is pretty soothing. Her words are down to earth and insightful.

She says something that catches my ear. “If you practice desire, you suffer.” That message bears remarkable resemblence to Buddha’s preaching that “Trishna, or desire, is the root cause of all suffering.” Buddhist school of thoughts defines suffering as anything when your feelings take a course other than the natural course. Extreme joy or extreme pain is both consiered suffering. We may be surprised to find extreme joy put in the same basket of extreme pain, but the sensation of extreme joy will eventually run out and to the human mind conditioned to repeat the pleasurable sensation, lack of repetition of that sensation will feel like pain. That’s how I understand it.

Many a Zen Masters between Gangaji and Buddha have uttered similar words. “Feel desire passing through your mind, like wind passes through the tree leaves.” Another master declares. “Feel your body shaking like the tree does. And after the desire has passed, feel the stillness that follows.”

I decided to launch an experiment to understand the anotomy of desire. I decided that when an impulse occurs, I will let myself burn in that impulse for 30 seconds. For 30 seconds, I will not act on impulse, but will try to “feel the desire” fully as it passes through my body, like the wind passes through the tree. This thirty seconds was measured on watch at first. But pretty soon I got a god idea of how long is 30 seconds a I started going by the gut feeling. That way I wasn’t busy looking at the watch and I was free to focus on the impulse/desire.

First opportunity appeared when the desire to eat came knocking. I sat still for 30 seconds. Trying to focus on my body and mind. I found my mind racing through the possible food choices. There was increased salivation. There was a sensation of hunger in stomach. There was a slight feeling of tiredness. The thirty seconds passed and I went to eat.

Then I remembered my 30 seconds resolution when an impulse to play video game showed up. There was tightening of hand muscles as if I was preparing for a battle, there was slight increase in heart beat. My mind revisited the lessons I learned while playing the same game last time, just so that I will score higher.

With each impulse, there were some physiological changes, some psychological changes. Some impulses had triggers, like when I wanted to avoid thinking about unwanted or stressful subjects, I went and searched Internet for positive news or funny videos.

After witnessing several impulses, and allowing myself to burn in the impulse for 30 seconds, I am understanding that there is a pattern. In case of impulses, there is a sudden build up where there is a strong urge to crave to the impulse. Then there is a platau, less intense than the peak of impulse, where I still desire, but I can be ok doing letting go. Then sometimes there is a moment when the impulse starts receding. Or I go and seek the object of craving.

I realize that I am not so much interested in the object of the desire. All I want is to go from the point of wanting something to the point of not wanting it. The foregone conclusion is that only way to make that transition happen is to have that thing. The 30 second burning allowed me to question that assumption. I realized that about 20% of my impulses run out of steam if I stay with them for full 30 seconds. I get to the point of not wanting things without having them.

And there is stillness that follows 30 seconds of burning. A stillness more still than the stillness after fulfillment. A stillness that does not carry the seeds of turbulence within itself.