The denial of "self" challenges only the notion of a static self independent of body and mind-not the ordinary sense of ourself as a person distinct from everyone else. The notion of a static self is the primary obstruction to the realization of our unique potential as an individual being. By dissolving this fiction through a centered vision of the transiency, ambiguity, and contingency of experience, we are freed to create ourself anew.

In varying degrees, the authority of the dharma was replaced by the authority of the guru, who came, in some traditions, to assume the role of the Buddha himself.

The Four Noble Truths are pragmatic rather than dogmatic. They suggest a course of action to be followed rather than a set of dogmas to be believed. The four truths are prescriptions for behavior rather than descriptions of reality. The Buddha compares himself to a doctor who offers a course of therapeutic treatment to heal one’s ills. To embark on such a therapy is not designed to bring one any closer to ‘the Truth’ but to enable one’s life to flourish here and now, hopefully leaving a legacy that will continue to have beneficial repercussions after one’s death. (154)

The idea that there will be something spiritual or subtle, some sort of consciousness that can escape the collapse of the body and brain, is not very credible in the modern scientific worldview.

The art of dharma practice requires commitment, technical accomplishment, and imagination. As with all arts, we will fail to realize its full potential if any of these three are lacking. The raw material of dharma practice is ourself and our world, which are to be understood and transformed according to the vision and values of the dharma itself. This is not a process of self- or world- transcendence, but one of self- and world- creation.

Without a rigorous, self-critical discourse, one risks lapsing into pious platitudes and unexamined generalizations.

In taking life for granted, we fail to notice it.