Terms like craziness, fanaticism, unconsciousness, and madness are terms that we are familiar with. The mind, left untended, can succumb to various ailments, ranging from minor disturbances to severe afflictions. Fanaticism, in particular, gives rise to a kaleidoscope of unconventional thoughts, many of which can prove detrimental to our well-being. As per Western psychology, stress, anxiety, loneliness, isolation, simple phobias, and addictions are categorized as common mental issues. However, the perils escalate when we confront depression and fanaticism, potent forces that can lead to severe consequences, including the risk of suicide.
A prevailing concern emerges as a significant portion of the global population grapples with psychological illnesses. In a world hurtling forward technologically, the pressing question arises as to what purpose does this progress serve if a considerable portion of its inhabitants find themselves entangled in the web of mental health challenges?
We all are familiar with the term “Sabbe Puthujjana Ummaththaka”. Fanaticism, viewed through the lens of Buddhism, unveils itself as one facet of the mental illnesses that afflict us. This discourse delves into a specific aspect of this phenomenon, identifying eight types of fanaticisms within the Buddhist framework, each with its own unique implications.
- Sex Fanaticism
- Aversion Fanaticism
- Illusion Fanaticism
- Ignorant Fanaticism
- Devil Fanaticism
- Piththa Fanaticism
- Intoxication Fanaticism
- Disaster Fanaticism
Modern psychologists align with the Buddhist perspective, asserting that all psychological illnesses mentioned in Western psychology can be encapsulated within these eight categories. Understanding these facets of fanaticism not only serves as a guide to prevent psychological illnesses but also as a roadmap to cultivate and maintain sound mental health.
Sexual fanaticism arises when an individual becomes consumed by an obsessive preoccupation with sex. Buddhism, with its emphasis on correct conduct, advocates a thoughtful approach to sexuality for its followers. A profound understanding of this aspect of life is deemed crucial. Unrestrained sexual desires can cast a shadow over one’s existence, fostering discontent and dissatisfaction. This unchecked yearning has the potential to spiral into perilous situations.
An illustrative example is found in the Aasanaga Jathakaya, where unfulfilled sexual desires drove a person to commit heinous act of killing all males in that state. Persons grappling with unbridled sexual desires often confront a host of emotional challenges, including anxiety, loneliness, depression, and frustration. In severe cases, the culmination of these struggles may even lead to thoughts of suicide.
The connection between uncontrolled sexual desires and criminal behavior is undeniable. Those ensnared by the grip of such desires may resort to perverse activities, including sexual crimes against children. A person steeped in such fanaticism becomes, by definition, a pervert, perpetuating a cycle of harm. Buddhism, recognizing the ephemeral nature of the engagement with sexual objects, underscores the transitory and illusory nature of the gratification derived from such pursuits. The wisdom inherent in this perspective suggests that the fleeting pleasure attained through unbridled desires is akin to the evanescent joy experienced in dreams.Therefore, a profound understanding of sexual desires is vital for fostering a harmonious family life and nurturing the development of a morally upright human being.
Aversion fanaticism represents the second form of fanaticism, arising from the intense grip of aversion and anger. Aversion, akin to a burning flame, transforms into this fanaticism when left unmanaged for an extended period. Some individuals mistakenly perceive their irate disposition as a fortuitous trait, yet it is, in reality, an affliction and a manifestation of anti-social tendencies and an unnatural malady. Those devoid of belief in Buddhism’s Triple Gems, lacking a religious practice, and possessing an inadequate understanding of reality are susceptible to succumbing to this mental affliction.
According to Buddhist teachings, individuals ensnared by aversion fanaticism lose the ability to discern the morality of their actions. Indifferent to distinctions between right and wrong, oblivious to matters of religion, they dwell in figurative darkness, perpetually consumed by internal flames. Shame becomes a foreign concept, and their speech lacks the refinement of respect. Communicating sparingly, their countenance betrays a lack of fairness. At the core of aversion fanaticism lies ignorance, laying a foundation that renders persons particularly prone to accidents. Prevention and control must commence in childhood, instilling an awareness that the aversion and anger harboured within are not virtues but illnesses. Devoting attention to Dhamma and embracing the practice of Maithree meditation stand as effective methods for gaining mastery over aversion fanaticism.
The third is the illusion fanaticism, elucidated in Buddhist literature as Dhittivipallasa. People under its sway experience vivid hallucinations, asserting encounters with deities and conversing with spirits of the deceased. This condition, characterized by a fervent belief in these illusions, aligns with Western psychology’s recognition as a serious psychological issue. Some afflicted people wander ceaselessly, chasing elusive visions, while others engage in soliloquies, conversing with imaginary entities. In Western psychological terms, this condition is deemed serious and requires attention. Those grappling with illusion fanaticism often find solace in traversing various locales in pursuit of elusive apparitions. In moments of solitude, they engage in self-dialogue, further entrenching their detachment from reality. To address this phenomenon, the practices of Samatha and Vidarshana meditations emerge as potent tools for attaining mastery over illusion fanaticism.
The fourth facet of fanaticism is characterized by ignorance, a state influenced by the intricacies of one’s past karmas and genetic predispositions. Afflicted persons find comprehension elusive, resulting in a cascade of fear, frustration, and a pervasive sense of backwardness. Even in routine life, their gait and speech unfold at a deliberate pace, and as the condition exacerbates, organ abnormalities may manifest. Persons ensnared by ignorance fanaticism often grapple with diminished bodily functions, necessitating external assistance for daily living. The gradual mutation of organs becomes a manifestation of the profound challenges inherent in this condition. According to belief, the roots of this fanaticism trace back to unfavorable karmas from previous lifetimes. Mitigating the impact of ignorance fanaticism involves adhering to a Pragnna Prathipatha within the Sansara framework.
The fourth variant is devil fanaticism, a condition arising from a strong belief that malevolent spirits and demons have taken residence within the person, manipulating their actions. Those affected perceive themselves as passive vessels controlled by unseen forces, an experience born out of an inability to assert control over their own actions. Seeking refuge in temples, particularly Kovils, and engaging in mantra performances become common coping mechanisms, as do rituals such as Bali and Thovil, along with the use of protective talismans. This form of fanaticism often ensnares individuals, particularly those with vulnerable mental states, especially women. The recourse to Sutra discourses emphasizes that those who have found solace in the Triple Gems are spared from such afflictions. For instance, the recitation of Rathana Sutra is believed to possess the power to expel malevolent spirits, offering a pathway to liberation from the clutches of devil fanaticism.
Pittha fanaticism stems from an imbalance in the essential bodily humors-Vata, Pitta, and Kapha. The disruption of this delicate equilibrium can give rise to diverse physical ailments, with the potential for heightened pain and stress if left untreated. The repercussions may extend to depression and, in severe cases, even thoughts of suicide. Diagnosis as a patient brings forth a challenging array of emotions and isolation, frustration, a looming fear of mortality, and an overall disconcerting mental state are collectively recognized as Pittha fanaticism. Mitigating the risks associated with Pittha fanaticism necessitates the cultivation of a healthy lifestyle.
The seventh variant of fanaticism is intoxication fanaticism, representing a formidable global challenge that has ensnared millions of persons. Across the world, the scourge of drug abuse has inflicted great suffering on countless men and women. Initially, some turn to alcohol to mark moments of joy or alleviate boredom, only to find themselves ensnared in addiction, exhibiting abnormal behaviours. The consequences of intoxication fanaticism are severe, contributing to heightened susceptibility to heart ailments, cancers, diabetes, and sexual impotence. The drug trade, operating as a global mafia, exacerbates these issues. Those under the influence of drugs and alcohol often harbour negative attitudes, and their proclivity for engaging in anti-social crimes adds another layer to the societal impact. A safeguard against intoxication fanaticism lies in leading a righteous life and adhering to the precept of abstaining from intoxicants.
The eighth facet of fanaticism manifests as disaster fanaticism. Countless lives have been lost to natural calamities like tsunamis, floods, and landslides. The aftermath leaves people grappling with the profound loss of not only their material possessions but also beloved family members. The overwhelming pain stemming from such catastrophic events can precipitate a deepened state of depression, ultimately giving rise to disaster fanaticism. In the face of such overwhelming adversity, the practice of Marananussathi meditation emerges as a significant tool for those seeking solace and resilience. Delving into the contemplation of Anithya Prathisanyuktha Dharma- the transient and ever-changing nature of existence offers a Buddhist religious anchor.
Buddhism stands as a beacon advocating the eradication of fanaticism, imparting teachings that illuminate the path to discerning between illusion and reality. In a world where abnormal behaviours manifest, societies grapple with myriad afflictions. The proliferation of modern technological devices, with their captivating allure, has introduced a disconcerting trend of abnormality and perversion across all age groups- from children to youth and even adults. People find themselves ensnared in the allure of a digitally fabricated reality, detached from the pursuits of learning, meaningful work, religious values, and societal responsibilities. The consequence is a society dwelling in a mentally constructed, illusionary world, giving rise to a host of societal maladies. This detachment has, regrettably, contributed to the emergence of persons with criminal tendencies- killers, rapists, and perverts while divorce rates and incidents of murder soar. In confronting these formidable challenges, Buddhists bear a responsibility to remain vigilant against such fanaticisms and to promote the Buddhist counselling that can serve as a moral compass for humanity. Buddhism offers a profound and transformative approach to address the societal ailments spawned by fanaticism, thereby contributing to the well-being and salvation of humanity.
Summary
This explores fanaticism within the framework of Buddhism, identifying and dissecting eight distinct types of fanaticisms that encompass various mental and behavioral disorders. From sexual and aversion fanaticism to intoxication and disaster fanaticism, each type is analyzed, drawing parallels with Western psychology’s understanding of common mental issues. The text explains prevalence of psychological illnesses globally and questions the purpose of technological progress if a significant portion of the population grapples with mental health challenges. Recognizing fanaticism as a threat to well-being, Buddhism is presented as a guiding light, offering solutions rooted in mindfulness, ethical conduct, and a return to core values to cultivate and maintain sound mental health.
The text provides specific examples, such as the consequences of uncontrolled sexual desires leading to criminal behaviours, the dark manifestations of aversion fanaticism, and the societal impact of intoxication fanaticism. The discourse underlines the importance of Buddhist teachings in providing a moral compass to navigate and mitigate the societal ailments arising from fanaticism, ultimately contributing to the well-being and salvation of humanity.
© satipatthana magazine
