![]() It is through what Owens calls our “identity locations”, referring to the disprivileged identities in which we are grounded, that we experience suffering. We try to rationalize suffering, understand where it comes from, and learn how to stop it–assuming that it is something that can be stopped. On an individual and relative level in life, we do everything within our power to not suffer. I call them constructs, not to diminish the importance of all of the transhistorical and intergenerational effects of such identities, but to highlight that it is the unassailable social biases in power that perpetuate the discrimination against certain minority identifications.Ī threshold in Buddhist practice is overcoming the conceit of “I am”. These are the labels that feel inseparable from our “self”, ingrained in the way we define ourselves and reflective in our experiences. Identity, in this case, defines the way that we have come to describe our sexuality, gender, race, religion, etc. So in turn, the main aspects that we consider our “identity” are social constructs. The ego depends on the external world to define itself. Buddhist ideologies on the ego, the self, and suffering He and Trussell spend their time beginning to unpack Buddhist ideologies linked strongly to ego, identity, and reality. In one episode Trussell speaks with Lama Rod Owens, a Buddhist minister, author, activist, yoga instructor, and authorized Lama. ![]() I am fortunate to have discovered Lama Rod Owens through the podcast “Duncan Trussell Family Hour”, where Trussell attempts to conceptualize the human experience.
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