I’m not a Buddhist. At least, I don’t think I follow Buddhism closely enough these days to qualify for the title. I have studied the religion which is now represented by the many groups (especially in Asia) that profess various forms of the Buddhist doctrine and that venerate Buddha as a religion and also use it as a philosophy.
A very simplified description of the teaching of Buddha is that life is permeated with suffering which is caused by desire. Suffering ceases when desire ceases. Enlightenment is obtained through right conduct. Wisdom and meditation releases one from desire and therefore, suffering.
I would contend that the path I followed through reading, meditation and even formal study at a Zen monastery was a path of philosophy rather than religion. I never accepted things like reincarnation. I like desire too much. I consider my path to be a kind of American Buddhism. Some might say it is Western Buddhism.
I don’t use American Buddhism as a negative term, though some genuine Buddhists might see it as such. There are many uses of the word “Zen” attached to everything from playing tennis to the “Zen” of dogs and cats – that seem very wrong applications of Buddhism. If you were really critical of American Buddhism, it would probably be because you consider it just a kind of self-help program to reduce stress.
It is difficult to define these things. What is Zen Buddhism? On zen-buddhism.net they say that “Trying to explain or define Zen Buddhism, by reducing it to a book, to a few definitions, or to a website is impossible. Instead, it freezes Zen in time and space, thereby weakening its meaning.”
Nevertheless, I will say that Zen Buddhism was an outgrowth of Mahayana, the “meditation” sect of Buddhism. It developed in Japan from its earlier Chinese counterpart. It also divided into two branches.
Binzai is the more austere and aristocratie monasticism that emphasizes meditation on the paradoxes that people may know as koans. (“What is the sound of one hand clapping?)
The other branch is Sōtō which is probably the more popular following. It emphasizes ethical actions and charity, tenderness, benevolence and sympathy, as well as meditation on whatever occurs as illumination.
The Buddhism that seemed to appeal to the American mind offered escape and engagement – two things that may seem to be in opposition. The idea of “10 minute mindfulness” should seem impossibly simplistic and unrealistic to anyone, but the concept sells books and fills workshops.
The latest book I have read related to Buddhism is by Robert Wright. In Why Buddhism is True, Wright uses biology, psychology and philosophy to show how meditation can lead to a spiritual life in a secular age.
You might not know that evolutionary psychology is a field of study. Wright combines it with neuroscience to show why he believes Buddhism is true, and how it can free us of delusions and save us from ourselves, as individuals and as a species.
In a earlier book, The Moral Animal, he wrote about how evolution shaped the human brain. Our mind is designed to sometimes delude us about ourselves and about the world in order to survive. Unfortunately, this leads to much unhappiness.
Some of this comes from natural selection which he says makes animals in general “recurrently dissatisfied.” It leads us to anxiety, depression, anger, and greed. Wright believes Buddhism was a kind of answer to natural selection.
If human suffering is a result of not seeing the world clearly, meditation can clarify that seeing and so will make us better, happier people.
I was first introduced to his new book through an interview with him on Fresh Air. Host Terry Gross asked Wright about how natural selection is at odds with the Buddhist notion that pleasure is fleeting:
“This was in the Buddha’s first sermon after his enlightenment is that a big source of our suffering is that we crave things, we want things, but then the gratification tends not to last. So we find ourselves in a state of almost perennial dissatisfaction. And, in fact, people may have heard that Buddhism says that life is full of suffering, and it’s true that suffering is the translation of the word dukkha. It’s a respectable translation, but a lot of people think that that word would be just as well translated as “unsatisfactoryness.”
Certainly when you think about the logic of natural selection, it makes sense that we would be like this. Natural selection built us to do some things, a series of things that help us get genes into the next generation. Those include eating food so we stay alive, having sex — things like that.
If it were the case that any of these things brought permanent gratification, then we would quit doing them, right? I mean, you would eat, you’d feel blissed out, you’d never eat again. You’d have sex, you’d, like, lie there basking in the afterglow, never have sex again. Well, obviously that’s not a prescription for getting genes into the next generation. So natural selection seems to have built animals in general to be recurrently dissatisfied. And this seems to be a central feature of life — and it’s central to the Buddhist diagnosis of what the problem is.”
An earlier book by Jon Kabat-Zinn, a scientist, writer, and meditation teacher, was what get me thinking a lot more about mindfulness. He worked to bring mindfulness into the mainstream of medicine and society and was the founder of the Stress Reduction Clinic at the University of Massachusetts Medical Center.
The practice of “mindfulness” is a more than 2000-year-old Buddhist method of living fully in the present, observing ourselves, our feeling, others and our surroundings without judging them.
I read his book Wherever You Go There You Are when it wa first published during a time when I was more into formal study of Zen and meditation.
I liked that it treated meditation as a natural activity that can be practiced anytime and anywhere. No joining a group, no props or special cushions.
Mindfulness and living in the moment can be improved with techniques such as “non-doing” and concentration.
Like defining Buddhism, these terms are simple but complex. Non-doing is very different from doing nothing. We live very much in a “doer” culture, and in such a place non-doing is a big change. Sitting down to meditate, even for a short time, is a time for non-doing, but it means you will be “working” at consciousness and intention. Anyone who has ever tried to “empty their mind” knows how very difficult that can be.
There are several chapters in the book on parenting as a form of meditation – and children as “live-in Zen masters.”
I think Kabat-Zinn would agree with Wright on how Buddhist meditation can counteract the biological pull we have toward dissatisfaction:
What I can say about meditation is that it attacks the levers that natural selection kind of uses to control us, at a very fundamental level. … By our nature we just seek good feelings and avoid bad feelings, that’s just our nature. Buddhism diagnosed this as kind of a problem and remarkably came up with a technique that allows you to actually disempower those levers, to no longer respond to the fundamental incentive structure of trying to avoid painful feelings and try to always seek the thing that promises to be gratifying. That’s an amazing thing — that it can work.
Listen to the interview with Wright on npr.org
Read “What Meditation Can Do for Us, and What It Can’t” by Adam Gopnik – The New Yorker
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