Secular Buddhism UK

One aspect of Buddhist tradition that I find difficult to reconcile to my experience is the whole idea of specific meditation “practices”. I have been practising meditation, with some gaps, for 27 years now, but it’s quite a while since I could have truthfully described myself as doing a specific practice. By “practice” I mean a particular way of meditating taught by Buddhist tradition, usually involving a division into stages with timing for each stage, and specific mental tasks in a sequence to be completed in each stage: for example, mindfulness of breathing (anapana sati), ‘just sitting’/zazen, metta bhavana/ lovingkindness practice, or visualisations such as those of specific Buddhas or bodhisattvas. Perhaps it’s an indication of over-confidence or over-habituation on my part, or perhaps, on the other hand, I am detecting excessive formalism in the Buddhist tradition on the matter of “practices”, but it seems to me that we could probably largely dispense with them. Instead of meditation practices, there is just meditation practice.

So what is meditation practice, if it is not a meditation practice? In my experience, it’s largely a process of attempting to reach a point of balance in which my mental processes can become temporarily more integrated. One reaches this point of balance by a variety of means, starting with posture and physical awareness, and including periods of focus on the breath to promote concentration or periods of just sitting in body awareness to promote rootedness in experience. Though I don’t use visualisation much myself, I think visualisation could also be incorporated into such a mode of meditating, but again with the idea that it is a tool to support a bigger process rather than the main aim of the meditation. I see the general aim of meditation as promoting the Middle Way through integration of my desires and beliefs in a very immediate way: working with whatever hindrances pop up and attempting to bring myself back to (or nearer to) a state of equilibrium resting in awareness. Buddhist “practices” provide a toolbox of techniques for this process, but I feel free to customise my use of each tool rather than following the instructions on the box.

What’s more, I can see various disadvantages to the traditional Buddhist way of thinking about meditation in “practices”. One is simply that people get stuck in feeling that there is a particular way they “ought” to meditate “as they were taught”, and this constrains them from using their creativity to respond effectively to whatever internal conditions are coming up. Another is that more attention gets focussed on completing the “practice” for its own sake than on developing effective meditation strategies. This kind of formalistic attachment to the practice as an end in itself can also extend to other aspects of meditation, such as the idea that you must always meditate in front of a shrine, or that you must do it for a certain period of time. In the FWBO/TBC there is (or used to be) a cultural norm that, past beginner’s stage, one needs to meditate for at least 40 minutes. For a long time I thus felt irrationally guilty that my normal length of time for meditating is only about 30 minutes. But this is all just group stuff: whether 30 minutes or 40 minutes is better depends very much on the circumstances, and insistence on one length of time or another largely becomes a badge of group identity.

Another drawback with “practices” is the ridiculous secrecy that surrounds sadhanas in the Tibetan tradition. On joining the Western Buddhist Order (as it then was) I was taught a sadhana practice visualising a Buddha figure, but one is not supposed to discuss one’s practice with others nor teach it to the uninitiated. This attitude to sadhanas stems from the Tibetan tradition. The Tibetan tradition has turned initiations into visualisations into a minor industry: yet the practices can be read about in books. It is as though a plumber required a large fee to “initiate” you into the contents of his toolbox. The justification often advanced for this kind of secrecy is that the wrong practices should not be taught to those who are not ready for them, and that some practices are dangerous. I can understand how for certain people in certain states of mind, meditating on the stages of decomposition of a corpse, for example, may not be a good idea. But if somebody wants to do that, the information about how to do the “practice” is already freely available (for example, here): and indeed, corpses on which to meditate are readily available all over the world and being constantly renewed in every hospital morgue. The secrecy seems, rather (like most secrecy), to serve the function of reinforcing the privileges of group membership.

There may be a case for using meditation “practices” to instruct beginners in meditation, on the grounds that it provides a framework in which a disciplined practice can develop. Strict timing and clear expectations are probably necessary to get someone who has never meditated before to appreciate what meditation can offer them. However, even in the case of beginners, I would have thought that a more flexible framework could be developed that teaches them how to meditate – with some clear expectations to start with - rather than how to do a specific practice. Central to this, I think, are conceptions such as the Middle Way and integration providing ways to understand the purpose of meditation, used to supplant less helpful conceptions such as those of meditation as peak experience or meditation as part of a path to a remote ultimate enlightenment. If you focus only on mindfulness of breathing, for example, it can become associated with a quest for peak experience – a fruitless and self-undermining quest for dhyana. If you visualise a Buddha, on the other hand, it is hard to disassociate this from the idea that you are trying to gain enlightenment or be inspired by someone who has gained enlightenment. The idea that one is trying to practise the Middle Way in a specific focused way every time one sits, however, seems much more associable with a toolbox approach.

Whether or not we use meditation “practices” to teach beginners, I would suggest that it might be a good idea to try to wean ourselves off them as soon as we can, rather than seeing them as a permanent and inevitable way of framing meditation practice. But perhaps I am generalising too rashly from my own experience. I would be interested to hear whether other experienced meditators still use meditation “practices”, and how far they agree with me about their dispensability.

Continuing on with Jon Kabat-Zinn’s, Letting Everything Become your Teacher; 100 Lessons in Mindfulness”. I like this quote as it reminds me of the purpose of meditation which is insight, and that this is a continuing process of self development. I think that I will be learning until I die.

“As with meditation practice itself, this learning requires a lifelong commitment of continual inquiry and a willingness to modify your perspective as you acquire new knowledge and arrive at new levels of understanding and insight”.

It would be great if some of you would take part and we could have a discussing on how we are getting on with our meditation using the forum. I would be interested in any comments. Click here  to follow the link, then click ‘Practice’ and ‘Meditation in every day life’.

by Roxanne McAnn.

(This article was posted on the author’s behalf. She is willing to answer comments. I hope you enjoy it. Admin.)

Buddhism is an ancient philosophical system that follows the teachings of the Buddha. The system — a meditative, esoteric practice that often functions as a religious system — has an estimated 350 and 500 million practitioners and believers worldwide. Buddhism emphasizes the cultivation of mindfulness and values a spiritually minimalistic worldview, eschewing dependence and worldly attachment.

With the popularization of incorporating many multi-cultural and cross-philosophical practices in the business world, it’s no surprise that some elements of Buddhism can be relevant to corporate managers, entrepreneurs, and indeed most people who share some portion of their lives with the marketplace. Buddhist business practices and maxims can be beneficial to the decision-making process in the workplace, but you don’t have to be a guru in order to take away something meaningful from Buddha’s teachings. In fact, you don’t have to be religious, spiritual, New Age, or even seeking — these aphorisms are simply a way to rethink and reframe your qualitative skill set, and to maybe find a little zen at the office. Meditate on these ten Buddhist maxims for business, and you may achieve workplace nirvana in no time.

1. “Too cold, too hot, too late” can always be the excuses to those who do not want to work. They let their chance pass by.

This short aphorism is a reminder of two things: 1) opportunity favors the hard worker, and 2) those with a lackluster work ethic are always going to find an excuse. Whether you have a stellar commitment to productivity, or you’re just looking for a reminder that your hard work matters personally, this is a good maxim to remember. If you have a good work ethic and a great attitude, very little will stand in your way. And if you’re the type who always has an excuse, you can bet that opportunities will pass you by.

2. None can live without toil, and a craft that provides your needs is a blessing indeed. But if you toil without rest, fatigue and weariness will overtake you, and you will denied the joy that comes from labour’s end.

This maxim, from the Dhammavadaka, is perfect for those in business, and a good reminder you can send to your favorite workaholic. It is true that life would not be so full without work, and it’s always nice to read an ancient passage reminding you to be grateful for your work, and to get sufficient rest. One of the values of practicing Buddhism is a focus on centering and balance, and this passage tells you that it’s OK to enjoy the fruits of your labor. It is also of great importance, reminds the sutra, to not overtire yourself. The rat race may be necessary, but it’s not the only way.

3. Develop the mind of equilibrium. You will always be getting praise and blame, but do not let either affect the poise of the mind: follow the calmness, the absence of pride.

The Buddhist practice of mindfulness can be a key to good business, reducing supply costs and increasing your potential to work with compassion. This saying, from the Sutta Nipata, instructs the mind and heart to be balanced, objective, and mindful of the fog of pride. Mindfulness has benefits that span many occupations and fields, and indeed most people will benefit from adhering to the words of this sutra. Remember to be calm, and not to obsess too much about positive or negative feedback. If you do a job long enough, you are bound to have great moments of achievement, as well as great moments of failure. These are both times to learn from, and keeping the mind rightly situated can be of the utmost value — especially at work.

4. The Eightfold Path

BuddhistBusiness.com is a web portal to showcase Buddhist businesses, and also offers the first seminar examining the Eightfold Path and its relation to business. The Eightfold Path is the fourth of Buddha’s Four Noble Truths (this isn’t weird — think of the Ten Commandments), and a key component of behavioral practices that are crucial to Buddhist life. While you may not be looking for a new faith system, these eight signposts could prove helpful for your business dealings.

1. Prajña Ditthi — seeing reality unfiltered, and as it actually exists
2. Prajña Sankappa — the purifying wisdom and intention of harmlessness
3. Sila Vaca — saying the truth, practicing non-harm in your speech patterns
4. Sila Kammanta — non-harmful action (this applies to self and others)
5. Sila Ajiva — commitment to a non-harming life
6. Samadhi Vayama — seeking the mindful discipline to improve oneself constantly and over time
7. Samadhi Sati — awareness of reality and freedom from temptations, cravings, and distractions
8. Samadhi Samadhi — proper concentration and meditation.

Your work is to discover your world and then with all your heart give yourself to it.

This is an attributed quote from the Buddha, who — like Jesus and Socrates — never wrote anything down. When you’re in business, it’s always nice to know that your work, which can be such a big part of your own world — really matters to the outside world. Take a deep breath and remember for a moment that every action you take, in business and in life, is part of a larger journey of self-discovery. These words from the Buddha can be exhilarating and helpful to reinvigorate the waning worker, as well as an indication that what you choose to put your entire self into really does matter.

6. The most valuable service is one rendered to our fellow humans.

This phrase is found, along with more than 50 others, in Wat Phra Singh, a large Buddhist temple inChiang Mai,Thailand. In the temple, you can view an illustrious statue called the Phra Buddha Sihing. If you take a walk around the temple, you can find Buddhist aphorisms on signs nailed to trees that line the temple grounds. This adage tells you that your work is valuable only inasmuch as it helps other people.

What do you do for a living? Does it involve helping others? Directly or indirectly? Taking a reverent and honorable approach to your work, and finding out precisely how it produces value — to yourself and to the marketplace, but primarily to other individuals — is an important step on the way to performing your work with mindfulness. Simply being aware that your work has an audience, sells a service or product that improves lives, or involves working with the general public on some level can turn a sour mood into a grateful one — as you should maintain that what you are doing with your life is adding value to the human experience.

7. Every individual has a responsibility to help guide our global family in the right direction. Good wishes are not sufficient; we must become actively engaged.

This quote, from The Path to Tranquility are the words of His Holiness the Dalai Lama himself. The passage is a reminder to stay calm, and that every person shoulders the weight of responsibility to do good. And it is our good actions, not our good intentions, that accomplish the most — on and off the job.

8. Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.

Living in the present is of utmost importance, and it can definitely help you in your work. Do you ever have a day that you just can’t quit thinking about the fight you had with your partner, or whether or not you left the oven on? These days happen to everyone, and with a deep breath and a mindful moment, you can incorporate this saying from the Buddha into your work day — and gladly turn to concentrate on the moment. One point of having work is being pointed and busy, and it is indeed one of the blessings that productive value-making brings. And that’s why it’s profitable to you and your business to concentrate your mind on the present. Unless you’re about to burn your house down (the oven!), you can be sure that the task at hand is probably the most important thing you have scheduled, and that your mind is putting off accomplishing the task. Just a few moments of clarity and calm, and recalling this saying of the Buddha, might help you to refocus and increase your productivity.

9. You can only lose what you cling to.

This short maxim, also purportedly by the Buddha, is a gentle reminder to embrace change. Change is everywhere — constant, eternal — and in the information age, this is especially true. The Buddha wishes to communicate here that nothing is permanent, and that adaptation and flexible fluidity is paramount to happiness and avoiding disappointment and suffering. Concentrating on detachment — from dogmas, old rules, and other tired modes of thought and action — will help keep your business and your work product strong, as it is generally positive to embrace the change that you cannot otherwise escape. Roll with it. Go with the flow. Keep calm, and carry on.

10. A jug fills drop by drop.

This classic saying from the Buddha means that things happen step by step, and that methodological piecemeal work is often superior to big splashes. When you concentrate on the small things, the big things fall into place — and this is often true for the business world. Take heart, workers, and know that your small efforts can amount to great success. Namaste.