Calling a Spade a Spade: The Need for Authentic Meditation Teachers

Calling a Spade a Spade: The Need for Authentic Meditation Teachers

spade

Some time ago, we uploaded a post that featured a vajragiti that we wrote called Hearken to the Dharma. A vajragiti is a type of spiritual song or poem. The Sanskrit word vajra means ‘diamond’ or ‘indestructible’ and the word giti means song. Some of our vajragitis have been spoken or written spontaneously, while others have been written at the request of a particular person or for a particular occasion. Since the post was published, we have received several enquiries as to what some of the terms means. Today’s post provides information on the meaning of these terms, and on the theme of the vajragiti more generally.

Hearken to the Dharma’ is a four-verse vajragiti written in the style of the spiritual songs of certain yogic traditions of Vajrayana Buddhism. In essence, it refers to the view of certain systems of Buddhist thought that we are currently in an era in which the Buddhist (and spiritual teachings more generally) are degenerating. More specifically, it refers to the fact that not all individuals who are currently teaching mindfulness, meditation and Buddhism have the ‘right intention’. When people with a selfish intent and who are without authentic spiritual realisation choose to teach meditation or Buddhism, it can result in negative consequences.

It could be argued that by writing a spiritual song such as the below, we are being judgemental. However, we wouldn’t agree with this because it is not judgemental to call a spade a spade. If things aren’t right, sometimes we need to speak up and raise awareness about the issue.

In the below vajragiti, the term ‘two accumulations’ refers to the Buddhist view that spiritual practitioners need to accumulate both spiritual merit and wisdom. Spiritual merit is accumulated by engaging in acts of generosity, patience, loving-kindness and compassion. Wisdom is accumulated by practising meditation, especially insight meditation. Spiritual merit and wisdom are necessary if we want to overcome the tendency of making our lives all about the ‘me’, the ‘mine’ and the ‘I’. Living a life that is always centred upon the ‘me’, ‘mine’ and ‘I’ is what is meant by the term ‘self-grasping’.

True renunciation’ means that we are no longer interested in mundane pursuits such as accumulating wealth or status. It means that we are aware that death is a reality that we will have to face, sooner or later. When we cultivate true spiritual renunciation, it is a liberating experience. However, it is important to remember that spiritual renunciation doesn’t mean that we turn our back on the world. Rather, it means that because we are free of selfish intentions, we can fully taste, enjoy and engage with the world.

In some Buddhist sutras, the Dharma is sometimes referred to as the ‘Law’. Therefore, the term ‘Law Holder’ means an authentic spiritual practitioner – somebody who has transcended the ego and given rise to a high level of spiritual awakening. A Law Holder could be a fully enlightened Buddha, or it could be somebody who is well on the way to attaining Buddhahood. A person who holds the Law of Dharma embodies and emanates spiritual awareness. They are not necessarily a Buddhist scholar.

In the context referred to in the vajragiti, our use of the term ‘Mara’ invokes the connotations that this term has with the notion of the Devil in Christianity. However, the term ‘Mara’ has several different meanings in Buddhism, which include negativity in its broadest sense. The ‘lower realms’ refer to realms of existence in which there are high levels of ignorance and suffering. The animal world is an example of a lower realm (i.e. when compared with the human realm), but Buddhism asserts that there are realms of existence that are lower than the animal realm (e.g. the hell realms).

The terms ‘View’, ‘Meditation’ and ‘Action’ in the final verse refer to the three components that comprise an authentic Buddhist spiritual path. For example, in the Noble Eightfold Path referred to previously on this blog, each of the eight individual components of the path are understood to be primarily concerned with the cultivation of either: (i) wisdom or a ‘view’ that transcends the notion of self and other, (ii) meditation, or (iii) ethical ‘action’. If each of these three aspects (i.e. wisdom/view, ethics/action and meditation) are present, then a particular Buddhist path can be considered whole and complete. The three path elements of wisdom, ethics and meditation are known in Sanskrit as ‘trishiksha’, which means the ‘three trainings’.

The term ‘three doors’ refers to the three ‘doors’ through which we interact with the world: (i) body (i.e. actions), (ii) speech (i.e. words), and (iii) mind (i.e. thoughts). Finally, the term ‘Mind as all’ refers to a view amongst certain Buddhist schools that existence unfolds within the expanse of mind. According to this view, waking reality is no more ‘real’ than what we experience while dreaming.

Hearken to the Dharma

All you great teachers and meditators,
Who mistake self-grasping and pride for the two accumulations,
In whom true renunciation and devotion never arise,
You, pleasure seekers, hearken to the Dharma that keeps death in mind.

Proudly claiming to be great Buddhists,
Judging others as ‘right’ and ‘wrong’,
Spreading doubt and disparaging the Law Holders,
You, Dharma destroyers, hearken to the Dharma beyond all concepts.

Practicing sophistry you deceive the foolish,
Competing for renown like Mara princes,
Dragging your followers to the miserable realms,
You, evil doers, hearken to the Dharma of karmic cause and effect.

For View you delight in ‘self’ and ‘other’,
For Meditation you indulge in scheming thoughts,
For Action you mindlessly vomit through your three doors,
You, delusion revellers, hearken to the Dharma that knows Mind as all.

Ven Edo Shonin & Ven William Van Gordon

How to Tame a Monkey Mind

How to Tame a Monkey Mind

monkey 2

Within Buddhism, the term ‘monkey mind’ is sometimes used to describe people that have very unsettled minds. If you have a monkey mind, it basically means that just like a naughty monkey, your mind constantly jumps from one thing to another and only very rarely does it actually settle down. People with monkey minds might be engaged in some kind of task or conversation, but they quickly succumb to boredom and their mind begins to wander off again. The monkey mind condition normally becomes apparent to people when they start learning meditation. Indeed, people that are new to meditation frequently experience great difficulty in holding their concentration on a single meditative object (such as the natural flow of their in-breath and out-breath). We are not aware of any empirical research that has attempted to quantify the prevalence of the monkey mind condition, but we would estimate that most people would admit to having experienced monkey-mindedness to a greater or lesser extent.

In general, people with a more severe form of monkey-mindedness are quite easy to spot because in addition to being mentally restless, they are invariably also very physically restless. Of course, there can be many reasons – including medical ones – that may influence the degree of physical unrest that a person exhibits. However, generally speaking and based on our experience, if a person finds it difficult to sit still and always has to be doing something, then this is a sign that they may be afflicted by monkey-mindedness. Another good indicator of monkey-mindedness is when an individual is following a certain line of dialogue or conversation and they suddenly go off on tangents and introduce completely-unrelated topics. In fact, we encounter quite a number of people that can thread together what seems to be an endless string of completely-unrelated topics and hold (what they deem to be) a ‘conversation’ for hours on end. Perhaps the monkey in the mind of people like this is bigger than the average-sized monkey or perhaps it is just particularly naughty and restless – who knows?

Although monkey-mindedness often reveals itself through an individual’s physical demeanour and comportment, some people try to conceal their monkey mind. For example, as part of our vocation as Buddhist monks, we have been present at or facilitated a large number of meditation retreats, and as with most of life’s pursuits, there is a tendency for people at meditation retreats to try to give the impression that they are very experienced and/or are much more accomplished than everybody else. You would probably be surprised at the lengths that some people go to in order to convince others that they are a ‘serious’ meditator. Indeed, some people sit in what they believe is meditation for hours on end without flinching or moving a muscle, and whilst keeping a very solemn expression on their face. For people who are new to meditation, seeing others behave like this can actually be quite intimidating – we’re not sure that it creates a hostile environment but it certainly doesn’t help people to feel welcome and at ease.

Despite their attempts to convince people otherwise, you only need to observe these ‘serious meditators’ when they get up and leave the meditation hall to see that their mind is far from disciplined and serene. Because such people are more interested in giving the impression of practising meditation rather than actually practising it, then it doesn’t take long before the ego-monkey in their mind reveals itself and does or says something that is selfish and/or hurtful to others. In fact, on several separate occasions, we have observed a meditator sitting very seriously, but due to trying to supress or ignore their monkey mind, they allow psychological pressure to build-up. The next thing that happens is they suddenly can’t take it anymore and they end up rushing out of the meditation hall.

The wisdom and lesson that can be learned from the above example of the overly-serious meditator is that if we try to ignore or supress the monkey mind, it can lead to both internal and external conflict. The same thing happens if we are too rigid and serious in our efforts to tame the monkey within. In other words, in order to begin taming the monkey mind, in addition to a certain degree of meditative-technical knowhow, we need a great deal of patience, gentleness, perseverance, and a good sense of humour.

If we understand that on the one hand, taming the monkey mind requires lots of effort and is arguably the most important thing we will ever do in our lives, but on the other hand personal and spiritual growth takes time and cannot be forced, then we create the optimum frame of mind for enjoying the process of transforming unwholesome habits and for progressing along the path of awareness. In order to tame the monkey mind, we need to become aware of its undisciplined nature but in a manner that keeps things light, spacious, and airy. As we discussed in our post on ‘the absorbing mind’, the simple act of observing and becoming aware of our thoughts and mental processes helps to objectify them and to loosen their hold over us. However, if we try to watch our thoughts and feelings too intensely then despite our efforts to do the opposite, we end up giving them too much power and importance.

Therefore, when we practice awareness of our thoughts and of our mental processes, we should do so with a very big and generous mind. This means that we accept the mind as it is and that we don’t try to manipulate it. If the mind is particularly wild and out of control that’s absolutely fine – all we do in this situation is take the unruly mind itself as the object of our awareness. In effect, what we are doing is setting the mind free within the field of our awareness. Because we are not holding onto the mind or offering it resistance by trying to keep it under control, it has no alternative but to begin to calm and settle. Believe it or not, attempting to modify the mind actually runs contrary to the general principle of meditation which is that tranquillity and wisdom are naturally present in the mind and will arise of their own accord when the correct conditions come about. One of these ‘correct conditions’ is simply observing and nourishing the mind through meditative awareness. A metaphor that we have used previously to help explain this principle is that of a garden fish pond – every time the garden pond is stirred or interfered with, the water becomes muddy and unsettled. However, if a person sits quietly next to the pond and simply observes it, the water becomes perfectly still and clear again.

The monkey mind will remain a monkey mind for as long as we choose not to tame it. We might decide that we don’t have a monkey mind or that we do have one but that it doesn’t need to be changed. However, if we are being truthful with ourselves and if we examine the mind closely, unless we are already very spiritually enlightened, then we are likely to see that it is only very rarely (if at all) that we experience true peace of mind. Indeed, irrespective of whether or not we are aware of the wild nature of our minds, having a mind that is always racing around – constantly jumping to and fro between the past and the future – eventually causes us to become physically, mentally, and spiritually exhausted. In fact, it is our personal view that a lot of mental health problems such as anxiety, stress, and depression arise because people have very unruly minds and are without the knowledge of how to properly tend to their thoughts and feelings. However, it is also our view that by practising full awareness of all of our thoughts and mind movements, we can begin to take care of our monkey mind until it gradually learns to sit in perfect stillness and quiet.

Ven. Edo Shonin & Ven. William Van Gordon