TLDR: Barbie embarks on a cinematic adventure echoing Buddha’s path, delving into suffering, change, and the journey to inner peace.
In the 2023 release of “Barbie”, the iconic doll embarks on a journey that resonates with Buddha’s own journey and his teachings. From the concept of suffering to non-self, impermanence, and overcoming ignorance, the film subtly presents these themes in a relatable way.
Here are 6 moments you might have missed while looking at Ken’s abs or hearing truth bombs at the end of the movie.
*Obvious Spoiler Alerts*
A blend of Buddha & Barbie Cr: Google Images
#1 From Barbieland to Buddha: An Unexpected Journey
The film begins in a utopia called Barbieland, where Barbies live a life of blissful ignorance. Similar to the story of Siddhartha Gautama, the historical Buddha, Barbie’s world is picture-perfect.
However, a burning query about mortality during a disco party shatters this illusion, propelling her on a journey beyond the confines of her plastic paradise.
“Do you ever think about dying?” – Barbie
This pivotal question echoes the Buddha’s exploration of life beyond the protected walls of his royal existence, where he encountered sickness, old age, and death. Buddha shares his realisation neatly in this sutta about old age.
“Why this laughter, why this joy, when the world is constantly burning, why, when enveloped by darkness, do you not seek for a light?” Dhammapada 146
#2 It does not last
Barbie’s perfect routine of waking up fresh, getting fake fresh milk, and having heels start to fall apart when the human-to-doll connection darkens. She starts to experience ageing and even bodily pains (anyone in their late 20s and beyond put your hands up?)
“Every day is the best day ever, and every night is girls’ night, from now until FOREVER!” – Barbie
Barbie’s ‘permanence’ narrative falls apart faster as she ventures beyond the plastic world (she tries to choose ignorance by opting for the pretty shoe instead of Birkenstock, but obviously takes the Birks upon intense nudging)
Barbie: “I never wanted anything to change!”
Gloria: “Oh honey, that’s life, it is all change”
This echoes what Buddha talked about change as one of the 3 sufferings that all beings experience in his First Noble Truth. Buddha shares that suffering can be caused by:
1) Pain (Dukkha Dukkha) experienced when spraining your ankle.
2) Mental formations (Sankhara Dukkha) experienced when you think/ judge/angst over what should/shouldn’t be done when spraining the ankle and how unfair it is to have it sprained before your wedding
3) Change (Vaparinama Dukkha) is experienced when we do not want things to change and it changes anyway. It is the painful craving of being unable to control permanence.
#3 Ken’s Identity Crisis & realisation of non-self (sort of)
Ken’s struggle with his identity mirrors the Buddhist teaching of attachment to self. This attachment, according to Zen Master Thich Nhat Hanh, often leads to suffering. Ken’s journey reflects the Buddhist understanding of non-self and interconnectedness.
“Who am I if I am not Ken?”
This crisis of identity and the eventual acceptance of his intrinsic worth without attaching to a particular identity reflects the Buddhist teaching of letting go of attachment to self to alleviate suffering.
The moment Ken realises he doesn’t need to be tethered to the idea of ‘Barbie & Ken’ but just ‘Ken’ unlocks his attachment to control. He can finally be himself.
Of course, the film doesn’t delve deeper into Non-self. I can’t imagine moviegoers going through the teaching of non-self in a light-hearted movie.
Buddha expounds non-self through a series of questions to the five disciples. Here is one line of questioning for us to understand a glimpse of nonself.
In this example, he questions that if we had a real, full self, we would be able to command it. Failing which, how can we call this ‘me’? You can read the deep sutta here. Definitely deeper than Ken’s realisation.
“Bhikkhus, form (body) is not-self. Were form self, then this form would not lead to affliction, and one could have it of form: ‘Let my form be thus, let my form be not thus.’ And since form is not-self, so it leads to affliction, and none can have it of form: ‘Let my form be thus, let my form be not thus.” – Buddha
#4 Placing your happiness in others
Barbie has a great day every day, but Ken only has a great day if Barbie looks at him. -Narrator
Ken waits for Barbie to notice him and feels awful when it doesn’t happen. He is even jealous of other Kens who get her attention. We see this evolve into toxicity as Ken builds his entire actions based on pleasing one lady.
The act of placing all of our happiness in one person who is subjected to change, ageing, sickness, and death sets us up for future unhappiness.
The Buddha encouraged us to seek within and not without for contentment. Noting that the world is ultimately unreliable. (How many bestest of friends have we lost since we ventured into the work-life?)
To cultivate stillness and peace alongside our Kalyana Mittas (Spiritual friends) is ideal as one slowly becomes at peace in the presence of oneself. With no one to prove.
“Searching all directions with one’s awareness,
one finds no one dearer than oneself.
In the same way, others are dear to themselves.
So one should not hurt others if one loves oneself.”
Stepping into the real world, Barbie’s journey becomes an awakening. She confronts suffering, particularly as a woman, as she experiences sexual harassment and criticism for creating unrealistic standards of beauty. This is a reflection of the first of the four noble truths in Buddhism – the existence of suffering. The world is not satisfactory
Ruth Handler, the real-life inventor of Barbie and co-founder of Mattel, serves as a mentor in the movie. She educates Barbie about suffering and the human experience, mirroring the role of a Buddhist teacher guiding disciples through the path of wisdom.
“The world is full of suffering. That’s part of being human.” – Ruth Handler
Of course, it is bleak if we stop there. If suffering is part of being human and we couldn’t do anything about it…we will all be pretty sad creatures scampering across our lives.
Zen master, Thich Nhat Hanh, shares that we shouldn’t fear suffering but rather fear that we do not have the methods to deal with suffering. The Buddha’s 8 fold path is one superb way of dealing with suffering. We just need to apply it.
“We try to transform suffering into something good. Even a lotus flower needs mud in order to grow. It can’t grow on marble. You have to recognize that there is a close connection between suffering and happiness. If you run away from suffering, you cannot find happiness. On the contrary, we should try to identify the roots of our suffering. Only then can we gain understanding and cultivate compassion.” – Thich Nhat Hanh
#6 Feel to Heal: Embracing Emotions
One of the most poignant moments in the film is when Ruth encourages Barbie to feel. This invitation to experience all emotions, including pain, resonates with the Buddhist practice of mindfulness, wherein one is encouraged to fully experience one’s emotions without judgment or aversion.
This reminded me of Buddhist teacher Tara Brach’s RAIN meditation method. This method encourages us to feel the difficult emotions in our lives in a mindful way.
You may read more about it here and try it in the article as well!
Conclusion
“Barbie” (2023) takes viewers on a journey of self-discovery, suffering, transformation, and enlightenment, mirroring the teachings of Buddhism. Through its characters and narrative, the film encourages viewers to reflect on their own understanding of life, happiness, and self, embracing the impermanence of life and the journey towards self-realisation.
Wise Steps:
Reflect on how we can find Dhamma moments in our entertainment; there are opportunities to tie Dhamma to the drama we consume
Where are we putting our happiness right now? Is it mostly external? Or the internal?
Vesak, also known as Buddha Day, is a significant Buddhist holiday celebrated across the world. It commemorates the birth, nirvāṇa (enlightenment) and parinirvāṇa (passing) of Buddha. However, in Malaysia and Singapore, Buddhists celebrate this holiday on different dates in 2023.
While Malaysia celebrates Vesak on May 4, 2023, Singapore observes it on June 2, 2023. This discrepancy in the celebration of Vesak can be confusing for some, especially for those who are not familiar with the lunar calendar. For those wondering whether your long weekend is in jeopardy, we got your back 😉
Know your dates to have a date with Buddha 😉
The celebration of Vesak is based on the lunar calendar, which is a calendar based on the cycles of the moon. This means that the dates of Buddhist holidays, including Vesak, are determined by the lunar cycle rather than the solar cycle. The lunar calendar is used by many cultures and religions around the world, including Buddhism, Islam, and Judaism.
The difference in the celebration of Vesak between Malaysia and Singapore in 2023 is due to the different ways in which the two countries follow the lunar calendar. 2023’s May has two full moons. A buffet.
Malaysia celebrates Vesak on the first full moon in the month of May (similar to Sri Lanka, Nepal, India). This approach celebrates Vesak in the Gregorian Calendar of May. On the other hand, Singapore follows the Chinese lunar calendar and takes the second full moon in Visakha month. This is similar to Thailand, Laos, and Indonesia which celebrate Vesak on the fourteenth or fifteenth day of the fourth month in the Chinese lunar calendar.
🇲🇾 Malaysia: 4 May 2023
🇸🇬 Singapore: 2 June 2023
🇹🇭 Thailand: 3 June 2023
🇮🇩 Indonesia: 4 June 2023
Vesak ain’t the only chaotic date
Because of the difference in the lunar calendars used by Malaysia and Singapore, the celebration of Vesak falls on different dates in 2023. However, it is important to note that this discrepancy is not unique to Vesak. Other religions that follow the non-gregorian calendar also have different holy dates across the world.
How should we look at this supposed ‘chaos’
So, how should Buddhists view this discrepancy in the celebration of Vesak between Malaysia and Singapore in 2023? Firstly, it is important to remember that the essence of the celebration remains the same, regardless of the date.
Vesak is a time for Buddhists to reflect on the life and teachings of the Buddha and to practice compassion and kindness towards all sentient beings. The date of the celebration should not detract from the significance of the holiday.
Secondly, Buddhists should view this discrepancy as a reminder of the diversity of Buddhist traditions and cultures around the world. Buddhism has spread across the globe and has taken on different forms in different countries.
While the celebration of Vesak may differ in Malaysia and Singapore, the core principles of Buddhism, including compassion, wisdom, and mindfulness, remain the same.
Finally, Buddhists should use this discrepancy as an opportunity to learn more about the different ways in which Buddhism is practised around the world. By understanding the unique traditions and cultures of different Buddhist communities, we can deepen our own practice and broaden our perspectives.
Maybe we shouldn’t take getting the ‘right’ date so seriously as this hardwarezone commentator points out.
Wholesome Wednesdays (WW): Bringing you curated positive content on Wednesdays to uplift your hump day.
There are times in history and present day where we hear of really evil atrocities done to innocent people. Our heart aches with pain for the victim and burns with anger for the perpetrator. As a Buddhist or one that identifies with Buddha’s teachings, is forgiveness the answer? We cover an interview about evil and also how Buddha approached a mass murderer who nearly killed him. Here are two stories:
Can evil people be forgiven?
Buddha faced a mass murderer who tried to kill him. Here’s what happened next.
Can evil people be forgiven?
Cr: Jubilee’s Youtube Channel
What’s going on here & Why we like it
Jubilee, a youtube channel focused on fostering interfaith understanding, does an ask-me-anything with Gyokei, a soto zen monk. We enjoy this interview because of how Venerable Gyokei does not try to give ‘ideal’ or ‘theoretical’ answers but shows his human side. He even refers to his son as a way to empathise with a situation of mass murder.
Often, perpetrators are driven and blinded by three poisons (greed, hatred, delusion) making them heavily trapped in these cycles. Gyokei shares that forgiveness needs to come from understanding that person’s conditions and from there we see a certain humanity within them.
“There are so much more than I’m failing to see and there’s recognition that how did that form of struggle and suffering came to take form and shape
Wise Steps
Is there someone who has wronged us in the past? Are we able to see the conditions that led them to where they are
Forgiveness does not need two parties. It can start from us, releasing us from the prison of repeated pains of the past.
Buddha faced a mass murderer who tried to kill him. Here’s what happened next.
Cr: Vipassana Research Institute
What’s going on here & why we like it
ICRC, International Committee of the Red Cross, provides readers with an abridged version of the Angulimala Sutta which shares how Buddha faced a serial killer (Angulimala) and how that killer eventually became a prominent disciple.
We like this article as it is concise on the story of Anguilimala and it also highlights the humanitarian principles that the Buddha pursued in his life as a teacher. It showed us that even the most deluded/evil of people can be redeemed. It is about seeing how their conditions made them that way and slowly un-conditioning them. This is a useful sutta on how Buddhists can face even the deepest tragedies caused by deluded individuals.
“The Buddha replied, ‘I have stopped, Angulimala. You stop.’”
Wise Steps
How often do we see the world as black and white, and in absolutes? Do we pause to reflect on how complex people are and what conditioned them?
Question deeper: If I was as hurt as these individuals who harm others, will I wish to receive compassion and kindness as well?
What do people celebrate on Vesak Day — the Buddha’s birth and enlightenment? Little is talked about his death. Does ‘death’ have to be seen as taboo when celebrating his birthday?
TLDR: Reflecting and contemplating death can place our daily life experiences into perspective. It can give us a greater sense of purpose and makes us better, not bitter. It also prepares me for peace and acceptance when I arrive at my last breath.
“Choi! Choi!”[1] my friend exclaimed while flailing her hands at me as if shooing a bunch of mosquitoes away. Her response is a common expression we hear when we breach death, a taboo subject. So what if I’ve brought up death in our conversation?
I recall several elderly relatives avoided attending funerals of their kin as they genuinely believe they bring bad luck – and death – closer to us!
Many find death a sensitive topic and prefer to veil it from their perception when possible, hoping that somehow postpones its eventuality. The avoidance of this topic may stoke an undercurrent of anxiety and fear. Some would rather “be positive” and “look on the bright side of life” than dwell on the sombre thought of life-ending.
“When it comes, it’ll come,” we say. Death seems acceptable now because underlying that thought, a sense of invincibility churns on: that energy, health and life are with us. That death is “something that will surely come, but probably not just yet”.
The certainty of living on, of course, may not be the case.
Fragility in the face of pandemics
The Covid-19 pandemic shed light on the fragility of human health. We hear of sickness and death taking place in our vicinity (friends or family), ringing the risk (and fears) of death in our hearts and minds.
Times like these remind us that ageing, sickness and death are always around the corner. We can train ourselves to be acutely aware of their imminence, despite accompanying unpleasant emotions.
How can we overcome the anxiety and fear associated with death? According to American psychologist George Kelly, we can alter our aversion to death by building familiarity with it. It is about intentionally – more importantly, peacefully – exposing ourselves to this uncomfortable subject with daily, time-bound reflections and actions.
Those who stick with this practice are likened by the Buddha to thoroughbred horses: easily trained and spurred into action with urgency.
A more fulfilling life
The Buddha has long ‘left us’ after his pari-nibbana; have we ‘left’ his teachings behind? There are several benefits that we can derive from his experience of ‘passing away’:
1.Acceptance is easier when death comes to us or those close to us.
When I was in Ubon Ratchathani, Northeastern Thailand, for a short stint, I witnessed a rural Thai funeral ritual that baffled me.
A young child was lifted into the coffin, and following tradition retrieved an object from the deceased’s head with their mouth!
Thais I saw were acquainted with death from a very young age, unflinching in their face-to-face interactions with a dead body. However, I observed that some ethnic Chinese would turn their backs toward the coffin as it is being lifted onto a hearse. Alas, this aversion to death!
Unsurprisingly, Thais I have met in these villages tend to be more spiritually inclined. They have a more positive outlook and go about their days with few complaints.
When speaking to the elderly womenfolk, they talk about pain in their legs with such a light-hearted demeanour: “It’s part of life, isn’t it?”
“It’s part of ageing”, they laughed.
Some of us would have been fraught with annoyance, and scour the land for the best physicians to remove their pain. Like Kisa Gotami who pleaded with the Buddha to remove the suffering that came from her son’s death, she ultimately realised the futility of her quest lay in her misunderstanding of the true nature of the human condition.
Whatever arises, passes away.
Thus, by acquainting ourselves with the nature of life and death, we are mentally prepared when it happens to us or those close to us. A calm and collected acknowledgement of the situation settles our hearts, allaying panic, shock and despair. “Indeed, death has arrived”, we will reflect, just as we have been reflecting everyday.
2.We focus on things that really matter.
Contemplating death helps us focus on the essentials. We are not as easily swept away by our fleeting youth (doing foolish things because we are young), health (sleeping late), or life (thinking that “next year I will…”).
Indulgences can take the form of an intoxicant. We can lose clarity of what matters in life, by pursuing fast cars, fashion bags, eating late oily suppers, and planning 10 years ahead as if life is certain.
As a means of surviving the mundane world, building wealth can be broken down into several parts including (1) being diligent in our education to acquire necessary skills, (2) further education to apply critical thinking, collaborating with others and other such soft skills, and (3) building our careers to earn a living.
We can avoid squandering away our wealth by avoiding constant drunkenness, refraining from roaming the streets at unseemly hours that expose us to theft, habitual partying, compulsive gambling, foolish companions and laziness
Living the virtuous life
My spiritual practice revolves around the cultivation of skillful habits of the body, speech and mind. I have found that splurging my youth on chasing illusory sensuality tends to be unfulfilling. I would rather spend my energetic days, building my resolve and strength to overcome challenges and build positive habits.
Considering how precious rebirth as a human is (the probability of being born as a human being is extremely small in Buddhist cosmology), I seize every moment as an opportunity to grow wholesomeness and skillfulness.
3. We don’t take things for granted
If today were my last day, what would I say to my family and friends? Take every opportunity to express gratitude and appreciation. Resolve conflicts.
Ask for forgiveness as soon as you can. Avoid saying or doing anything to others that we would later regret.
Having no regrets or remorse is one of the greatest treasures that we can acquire. As the Buddha described, “one without regret need not wish ‘may I have joy, may joy arise in me’. It is natural that joy arises in one without regret”.
A deep quiet sense of joy that is solid and unperturbed by the vicissitudes of life.
At the end of a busy day, I dedicate time to settle my mind and pay my respects to the important figures guiding my life:
Buddhaṃ vandami
My deepest reverence to the Buddha.
Dhammaṃ vandami
My deepest reverence to the Dhamma.
Sanghaṃ vandami
My deepest reverence to the Sangha.
Achariyanaṃ vandami
My deepest reverence to my teachers.
Mata-pitunaṃ vandami
My deepest reverence to my parents, both in this life and in the past.
As I bow low to these important figures in our lives, I reflect on the day that I have spent. If I have spent the day usefully, filling it with goodness, I can go to sleep with a deep sense of ease.
Vesak, Death, and beyond
Every year when we celebrate our birthday, an anniversary or an important event like Wesak Day, we have the opportunity to reflect on his passing.
We can ponder “As death approaches us day by day, why do we not water the seeds of spiritual growth in our hearts?” This phrase helps to stir urgency for me to focus on what is crucial and discard what is not.
By bringing death closer to us, may we all live a more purposeful and meaningful life.
[1] A Cantonese expression to ward off bad fortune, a coarser resemblance of the expression “touch wood”.
Wise Steps:
Find a mantra to anchor you in the present (it need not be death related but something that clears procrastination.)
When I witness the death/funeral of strangers, I can remind myself of the spiritual urgency of living a life with purpose.
This is an abridged chapter from Buddhist Scholar Sylvia Bay’s Book on Faith. You may find the book here!
TLDR: Buddhism is nowadays taken to be ‘scientific’ with little need for faith. Have we got it wrong? Which type of faith do you identify with? Blind, Knowledge, or practice? Sylvia shares more
Faith is not a static mental state. Faith can strengthen (or fade). Right knowledge and clear understanding will strengthen faith.
1. ‘Blind’ Faith
When we first declared ourselves to be Buddhists, the odds are that at that time, we didn’t really know much about Buddha or his Teaching. What little we knew then was probably hearsay or as tradition dictated.
We were likely to be caught up with the dos and don’ts of the rites and rituals. What to do at the temple or monastery? How to bow? How to chant? What offerings to make? And so on. Our faith might or may be transactional.
We “pray” to Buddha and show our devotion by making offerings so that we will be blessed with success or be able to ward off misfortune. We may have all kinds of wrong understanding: ‘Buddha is god’, ‘Buddha can save me’, ‘just pray to Buddha and all will be fine’.
Even worse, we may be afraid of asking questions because we think that it is ‘bad kamma’ to do so. Blind faith is superficial and fragile as it rests on ignorance and fear. This type of faith cannot withstand life’s inevitable disappointments and setbacks. It will be at constant risk of falling away.
2. Knowledge-based Faith
The faith that Buddha spoke about that is critical for spiritual growth is grounded on knowledge and a thorough understanding of the teaching.
The deeper the knowledge, the stronger is the faith.
Now, we must all start somewhere in terms of gathering knowledge. Buddha’s advice was to approach a teacher that you have respect for. Because of that positive chemistry, you will be willing to keep an open-mind and give him the benefit of the doubt. Because of your attitude, your mind is pliant, receptive and attentive.
That helps you to register the Dhamma properly and remember it. What you can remember, you must reflect thoroughly and compare the teachings against your observations about life’s experiences and your mind.
Only when the Dhamma makes sense, because it is consistent with what you have observed, will you embrace the teaching fully and confidently.
From the above, it is clear that Buddha had expected his followers not to just accept his words at face value but to have an enquiring mind and ask questions, challenge assumptions, think critically, and make thoughtful conclusions. These are high order cognitive processes.
He said that they should accept his teachings only after they are satisfied that Dhamma makes sense from their own observations about their mind and life’s experiences.
3. Practice-based Faith
Ultimately, Buddha’s Dhamma is not an intellectual exercise. It helps the practitioner to understand the true nature of the mind such that he can overcome feelings of dukkha and is able to live more happily.
It is not easy to get to a state where one can see the mind’s true nature. It may require fundamental changes to one’s habits and behaviour. One must make a serious effort to overcome one’s negative instincts and obstructive habits.
Hence, the next level of faith development is practice. You must be ready to deliberately and thoroughly weave all aspects of his teaching into your daily life. And you keep applying the training discipline until your mind settles into a new equilibrium, with new knowledge about itself and its habits.
When that happens, the practitioner would find himself becoming a kinder, gentler and wiser person, more content, happier and less caught up with ego and desires.
As your understanding of the Dhamma deepens because of the practice, you will experience more periods of peace in your waking moments. Once the Dhamma is not just an abstract concept but a way of life, faith will grow exponentially.
You have confidence that you know how to shape the mind because you understand how it works.
Pause and reflect. Where do you currently stand now in your Buddhist faith? Are you comfortable with where you are right now?
Ask yourself, ‘How can I go from understanding the teachings to realising them?’. Take active steps to grow your circle of spiritual friends to support your journey
Associate with wise teachers, explore and find teachers to learn from. Those who are worthy of respect and conduct themselves similar to how the Buddha or disciples would behave.
