There are many different theories on the nature and causes of addiction. These range from the robust view of it as lack of self-control, to the concept of it as a genetic chemical people have the physical tendency to be vulnerable to addictions. There’s the endorphin theory that nicotine, cocaine, whisky et a! elevate the level of endorphins in the brain. These are our ‘feel-good’ chemicals and can be elevated by a kiss or a happy event. Being in the thrall of any kind of compulsion, chemical or behavioural, is a trap from which it is very hard to escape. The way out is to tackle the addictive behaviour patterns which lead to the use of drugs or compulsive behaviour of choice.

The true nature of gaki, or Hunger, emerges when a person makes the fulfilment of insatiable desire the sole purpose of his life and he becomes controlled by it, with disastrous effects. It can drive other people into unhappiness, and prevent their growth and prosperity (Dialogue on Life, Vol. 1, p. 158).

For many, happiness is equated with success or accumulation of material possessions, yet it never quite seems to be satisfied. We might feel a brief period of rapture when the most immediate desire is fulfilled, but unfortunately this wears off. Then we find ourselves back at the starting line, caught again in the state of wanting. People dominated by Hunger will inevitably suffer stress, because they continually need to find the means to keep up with their desires. A person hungry for alcohol or drugs might continually be in debt, or even steal, in order to keep up with his needs. The appetite of Hunger is like a bottomless pit which can never be filled.

The three paths
A person who is addicted to substances, or a particular kind of activity, is trapped in what Buddhism calls the Three Paths of earthly desires, karma (habitual tendencies) and suffering. These paths all lead to one another in a reciprocal and painful cycle: deluded desires such as greed, anger, and ignorance inspire a person to take misguided actions which create evil karma that manifests in suffering. This in turn aggravates desire, which leads to further misguided action and more suffering.... Well, you get the picture.
‘Just say no’ is often the standard response of society to drug-taking. However until a person is able to tackle the root of the problem, there will always be a danger of relapse and the hell of the addictive pattern will still be there.

It is central to Buddhism that our situation is created by our karma, our network of past thoughts, words and actions, and their effects. Most importantly, this karma can be changed.

Nichiren Daishonin said:
‘...the heart of the Lotus Sutra is the teaching that all people equally possess the Buddha nature’ (MW-4, p. 5).So, even if we are caught in the cyclic hell of the Three Paths, chanting Nam-myoho-renge-kyo transforms these into the three enlightened properties of the Buddha:
- the property of the Law — the truth the Buddha realized (the true entity of life);
- the property of wisdom — the ability to perceive the truth;
- and the property of action — the compassion to free ourselves and others from the fetters of illusion and suffering.

Nichiren Daishonin explained that the way to alleviate the suffering of this condition is to fill the gap inside us with the indestructible happiness of Buddhahood. Essentially, at the root of Hunger is a strong desire to feel happy. Each of us follows our own path, according to our karma, to try to find this happiness. Whether it be through drugs, sex, going on holiday, or seeking power at work, all are different guises of one desire: to feel good about oneself.

Buddhism teaches that all these methods of trying to find happiness are temporary — their effects wear off. True happiness exists inside us, only we have blocked it through years of disuse, or hurting ourselves and others, because we were afraid to face our own pain. Just as a muscle in our body gets weak if it is not exercised. We no longer believe that we can find joy within ourselves, so we rely more and more on finding it outside.

But true, lasting joy, warmth and satisfaction can only be found through awakening to our Buddhahood, which gives us the wisdom to understand the true nature of our desires, and therefore use them creatively. Then, instead of exploiting our environment to find the joy we so desperately need, we discover within ourselves immense gratitude for what we already have. We don’t need to blame others, feel guilty or have fear, since we all possess the Buddha nature. And therefore we can create better relationships with ourselves and others.

Road to recovery
For people who are locked in the addictive pattern, it seems like an impossibility that they could ever have an alternative to the drug or activity upon which they have come to rely. And, of course, Buddhism is not a ‘cure’ for addiction, any more than it is a cure for a broken leg.
However, just as it would be an act of wisdom to get to the nearest hospital to have that leg set in plaster, so the right course of action to deal with addictive patterns emerges from Buddhist practice.

For instance, it takes a great deal of courage to face the truth and say ‘I am an addict’, that first hard step to recovery. It takes a lot of compassion for oneself to ask for help to get out of self-destruct mode, and it takes a lot of wisdom to find the right treatment, as there are many theories and methods available. Well-meaning amateurs often do more harm than good – it is simply stupid to tell someone with an addiction, ‘Chant about it and it will “go away”. It is setting them up for failure, both in their struggle with addiction and their efforts to practise Buddhism.

Shrouded in darkness
Recovering addicts often talk about the crippling lack of self-esteem they experienced, and the futility they felt. This is an illusion but a very powerful and overwhelming one. Buddhism defines various different types of illusion, the most fundamental of which is known as fundamental darkness: illusion about the true nature of existence. When blinded by this, it seems impossible to grasp the greatness of one’s life, as President Ikeda explains:

“Illusion about the true nature of existence is literally illusion about the nature of one’s own life. This is the fundamental source of all illusions. If we are ignorant about the nature of our own existence, then we will be ignorant about the nature of other people’s lives, too.
On the other hand, when our lives are free of illusion, we can perceive the Treasure Tower that shines resplendent in all people, in all beings. Such an ‘open heart’ is the nature of enlightenment. The ‘closed heart’ that prevents us from seeing the Treasure Tower is ignorance about the nature of life, or ‘darkness’.” (Conversations on the Lotus Sutra, no. 18)

Buddhism explains that although self and environment appear to be distinct, at the most fundamental level they are one and inseparable. This principle is illustrated very sharply in the lives of addicts. With such a low self-opinion, the addict frequently attracts hostility from his or her environment. As an addict and family deal with the root causes in recovery, support and harmony gradually enter the environment, which in turn encourages them to keep up the recovery programme. This recovery, whatever treatment programme is used, needs to recognize that addiction is a sickness of the spirit as well as the body.

Buddhism teaches that the physical and spiritual aspects of a life are inseparable. When we deal with the problem at its root – the root causes being ignorance: of one’s own treasure, greed: fear of and escaping one’s own pain and anger: not knowing how to deal with the pain – then the need to take the substance or perform the activity disappears. And, as the physical well-being increases, it becomes easier to maintain the spiritual well-being. It is a perfectly natural process.

If we believe that everyone has the capacity to attain Buddhahood, then we cannot make exceptions by disregarding addicts, or writing them off as hopeless junkies. Or, as an addict, not wanting to change or look at ourselves.

Changing the focus
The successful treatment programmes do not have a soft approach to addiction; ‘tough love’ is used to help addicts take responsibility for their own lives. Jihi, the Buddhist concept usually translated as ‘compassion’, means to take away suffering and give joy. That is the starting point in the approach to addiction. It is not ‘out there’ and it is not incurable. From a Buddhist perspective, the way forward is to work towards, as Nichiren Daishonin put it, ‘...learn the art of living long, fulfilling lives’. (MW-1, p. 102). If our starting point is absolute respect for every individual, including ourselves, then we take the first step in achieving that.

The wisdom an individual gains through the practice of Buddhism can contribute significantly to progress in therapy. Wisdom comes from the insight gained into the causal nature of phenomena, which underlies the concept of karma. A deeper understanding of the principle allows us to establish a greater sense of personal responsibility. By learning about the function of a bodhisattva and a Buddha, one can develop a deeper sense of self-worth and respect for others, providing a foundation for improving one's character and gaining an optimistic view of life.

Our Buddhist practice makes us aware of two interrelated qualities that facilitate healing- both mindfulness and compassion. Mindfulness, a clear and present-centered attention, allows for the nonjudgmental recognition of habitual behaviors. Compassion enables us to rid ourselves of shame-that feeling of deficiency or unworthiness which is so significant a contributor to suffering. It can be likened to the wings of a bird: the wing of understanding and the wing of compassion. When these wings spread, one can "fly" to a new level of awareness and awakening where fear and shame are no longer in control.

By chanting Nam-myoho-renge-kyo, we draw forth the power of Buddhahood and can transform the destructive energy of greed into a positive desire to share our knowledge and resources. We feel happy when good things happen to others, instead of jealous. And we discover that the Buddha, too, is driven by desire: the compassionate desire for all living beings to co-exist healthily, harmoniously and creatively. “The lives of human beings are fettered by evil karma, earthly desires and the inborn sufferings of life and death. But due to the three inherent potentials of Buddha nature — innate Buddhahood, the wisdom to become aware of it, and the action to manifest it — our lives can without doubt come to reveal the Buddha’s three properties.” (MW-1, p. 224).

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This page was last modified on Sunday, August 20, 2006.