The dog shat on my nirvana

Birdsong
Dew in the morning sun
In front of me
The dog squats on the lawn

Mindfulness based therapy and Buddhism

When we were young, we rejected the idea of Buddhism as a religion. We saw it as a philosophy or as psychology. But Buddhism is not just psychology. True Buddhism is not used by the ego to further its goals.

- Taiun Jean-Pierre Faure, my Soto Zen teacher (paraphrased)

I've just completed the first programme in my training to become a teacher of Mindfulness Based Cognitive Therapy and Stress Reduction. These techniques are derived from Buddhist vipassana combined with Cognitive Behavioural methods. There are no religious trappings. Some Buddhist teachings are given but the dominant theoretical frameworks are psychological and physiological.

I've been practicing Zen and studying Buddhism for a few years now this puts me in the very interesting position of being able to compare the practices and to compare Buddhist, psychological and physiological paradigms.

The basic model of the difference between therapy and a true spiritual practice is one that I picked up from my psychology tutor.

Spiritual practices differ from therapy in terms of scope. The aim of the latter is for the individual to reach functional normality, while the aim of the former is self-actualisation or enlightenment that goes well beyond normality.

- My undergraduate psychology tutor (paraphrased)

It's quite clear that MBCT teachers see it, not perhaps as Buddhism exactly, but certainly as a practise of what the Buddha taught.

It's the best thing that's happened in Buddhism in 2500 years

- Jon Kabat-Zinn (speaking about the new MBCT '3 minute breathing space' practise, paraphrased)

So, the Buddhists were right. They just didn't know what they were doing. They didn't know about neural pathways - how could they?

- Jini Lavelle, my mindfulness teacher (paraphrased)

There are many similarities - the mindfulness practice called 'choiceless awareness' is virtually indistinuishable from shikantaza zazen. I was expecting the mindfulness to be more goal-orientated perhaps, but both practices emphasise 'being' rather than 'doing'. Sitting in silence with a group of mutually supportive individuals noticing thoughts arise and any reaction to those thoughts and the sensation of air across the skin and the sounds of birds and traffic outside, and with no objective in mind, I could just as easily be at a MBCT sitting as a Zen sitting. And this is the core of both practices. Does it really matter whether the people I'm with came because they wish for enlightenment or inner peace or an end to depression and anxiety? Does it matter whether people bow to a Buddha statue? Surely the fundamental practice is the same and the effect on people's lives is essentially the same?

Similarities

Some techniques involve focussed attention (breath zazen/breath mindfulness)
Other techniques involve open awareness (shikantaza/choiceless awareness)
People encouraged to have upright and dignified posture
Doing discouraged in favour of non-doing or being
Practice continues off the cushion
Compassion seems to naturally appear

Differences

Zen
Sitting on cushions is encouraged
Hands in universal mudra
Eyes half open/lowered
Emphasis on mind-body unity as well mindfulness
Mindfulness/mind-body unity practiced with traditional, ceremonial practices
Moral code given (precepts)
Compassion to self and others encouraged
Bodhisattva concept of practicing for the benefit of others
Original purpose is enlightenment which may fade with time
Theoretical framework is Buddhism or Buddhism with a little psychology
Formal refuge may be taken

Mindfulness
Most people are on chairs
Hands flat or on thighs
Eyes encouraged to be closed
Emphasis on only mindfulness
Mindfulness practiced with ordinary, contemporary practices
No moral code given
Kindness to self encouraged, compassion to others emerges
Awareness of impact of practice on others but no Bodhisattva concept
Original purpose is therapeutic which may fade with time
Theoretical framework is psychology or psychology with a little Buddhism
No formal refuge is taken

As with anything else, Buddhists tend to fall in a range of attitudes from conservative to liberal about matters like this. I tend to see many spiritual and some psycholgical traditions as doing and talking about the same processes and experiences as Buddhism, just with different doctrinal foundations. So this puts me at the liberal end. Others take the teachings very literally and see formal refuge and belief in traditional views of karma and rebirth as essential.

I have no firm conclusions about this. I'd be interested in people's experiences and opinions about it. Can Buddhist practice be seen as psychology? If not, why not?

According to some it cannot - there is no formal refuge in the Buddha. There is no belief in the metaphysical points of doctrine such as literal rebirth (but this is often the case in Western Buddhism anyway especially Zen). Others say there is no goal of enlightenment - yet how much actual difference does having such an aim make? Also, in Soto Zen (according to most instruction at least - I'm not convinced that there is never intentionality at all) goals are abandoned, and in MBCT/SR there is some aim to become free of what could be described in terms of ignorance, greed and desire. In what fundamental sense is this different from the goal of nirvana - which Buddha described as the perfect peace of the state of mind that is free from craving, anger and other afflictive states?

According to my Soto Zen teacher, the reason Zen cannot be described as psychology is that a practise that is used to fulfill the goals of the ego is not a true Zen practice. I can see what he means, however it seems to me that there are problems with this distinction, namely there is no clear point at which a practise is ego-driven and when it is not. All goal-oriented activity is the ego using an activity for it's own purposes. This includes Buddhist spiritual goals. Also whether Soto Zen emphasises non-seeking mind or not, it is not free from 'contamination' by intentionality and thus ego. I have met a number of Soto monks and nuns for who - it seems to me - practice is being used by ego at least to an extent. To insist otherwise is to idealise Soto. Also, the mindfulness of MBCT is a practice of non-doing just as Zen is. So there is no clear distinction at all in this case.

A tendency I've seen in many spiritual practitioners is to seek to raise their own practise by diminishing others. This 'spiritual snobbery' seems to be not uncommon in Buddhism, including Zen, even though 'not having preferences' is supposed to be practised. Many seem to regard their own practise as 'True Buddhism' while the others are engaged in some sort of corrupted practise. Mahayana refer to Theravada as the 'Lesser Vehicle', Theravadans accuse Mahayana as deviating from and corrupting the original words of Shakyamuni Buddha, Soto Zen accuses Rinzai Zen of chasing insight experiences and Rinzai Zen accuses Soto of 'dead sitting' without insight. Non-Buddhist practises are typically even further down in their estimation. Yet there are others who see the wisdom of Buddha as an expression of a more universal wisdom that may be found in all forms of Buddhism, even the words of Rumi, Christ and in every experience of life.

The tentative conclusion I'm coming to is that there is no fundamental difference, rather merely a difference in emphasis and perhaps depth.

I asked my Rinzai teacher about this, any although he didn't answer my question directly (he had no direct experience of mindfulness based approaches) he spoke of Buddhism and therapy not as the same thing but not just by making a value distinction between them either. Drawing on his experience as a psychotherapist, he spoke about them as equally valid and complimentary.

There is an overlap between therapy and Zen, although they are not quite the same. I see Zen as allowing peple to open up their heart and mind and that spaciousness can uncover various complexes and neuroses, although it doesn't address them directly. Psychotherapy or CBT focusses on those specific problems without giving the wider spaciousness that Zen allows. And although that Zen spaciousness doesn't address the problems directly, it can give room for the issues to untangle.

- Genjo Marinello (paraphrased)

To my mind, the place that mindfulness therapy would fit here is in the middle - primarily creating spaciousness but also enhancing understanding and focussed awareness for the specific problems of chronic depression, anxiety, and stress.

Scales of the dragon

When doing zazen
Sit for 6 years
Like the Buddha
Even when you only sit for 10 minutes

Sitting without beginning or end
Only fathomless depth.
A thought arises in eternity:
'I hope we finish soon -
I need to go to the toilet'

As we sit
100 people walk past the door
Talking loudly
Slamming doors.
Scales of the dragon!

Latest Zen News article

Zen News is the newsletter for the UK branch of the International Zen Association. I've was asked to write a third article for it - about the autumn Sesshin that took place in Norfolk in November. This is it:

Autumn Sesshin 2008 – What is true practice

The autumn sesshin at Sheringham was marked by dramatic weather outside and quietness in the dojo.

It was pitch black and the wind was howling as it buffeted the Norfolk coast when I arrived, quite late, at the youth hostel. As always, the welcome was warm. I had just stepped through the door when the metal sounded for dinner.

When we got up the next morning for zazen, it was still completely dark and the wind was still pounding on the walls. As we sat, it gently rained and the sky gradually brightened.

Blackness
The roaring wind outside
A cool breeze blows through the dojo

The dojo was mostly silent. There were no kusen until the final day and, although there were many people on their first sesshin, zazen was very quiet. It was especially quiet for me as I had been having problems with my ears and I couldn’t hear properly. In the environment of a sesshin, where sound plays a very important role, this can be a problem. At one point, I missed the beginning of zazen because I couldn’t hear the wood.

In the first mondo, Jean-Pierre was asking us to consider ‘what is true practice?’. We shouldn’t see our life circumstances as an obstacle to our practice. True practice, he said, was accessing mind that moves freely.

The Godo asks us
What is true practice?
A bright moth flutters over our heads

On Saturday morning it snowed; and then rained; and then hailed. Then, while we were doing zazen, it brightened up a little. By this stage I was almost completely deaf. It made conversation a little difficult. Luckily I could still hear well enough to help Jeremy type up the mondo.

In the morning, snow
Rain, hail, blue sky
Brightness reflecting on bald heads

On Sunday morning the snow started to fall once more – not intermittently as before, but steadily and heavily, leaving a white blanket on the ground for us to cross on our journeys home.

Transcribing the mondo
‘What is true practice?’
Snowflakes fly around the old pine tree

Carol singing

Taking part in my son's carol service a few days ago, I was reminded of all the religious services I sat disdainfully through in my youth - pretending to sing when I wasn't, or replacing the words with rude ones. But I've changed over the years. Even though I'm no more inclined to believe at face value, a combination of maturity and Buddhism has mellowed me and I'm less hostile to theism.

A choir had come from Salzburg to take part and even though I don't normally listen to religious music, the combination of the two choirs, the organist and the congregation was quite something. My disdain had faded away; scripture readings were just voices telling stories; and I had a powerful sense of expansiveness through all of it.

Choir voices soar
High into the vaulted ceiling
Even hymns and scripture readings
Cannot obstruct God

Jedi not an option?

So, the results of my highly-scientific poll are in!

Don't know (33%)
A full third of the sample simply don't know why they started to practise Zen. Is this something to do with mokusho (non-thought)? Or are people really unaware of their own motivations?

Jedi not an option (26%)

Now this is a response I can relate to. My teacher may be be disappointed to discover that if Obi Wan Kinobi to appear to me in the desert offering me a lightsabre and paranormal powers, I would be very tempted to follow him. But it hasn't happened so I'll have to settle for the next best thing. Any Jedi masters looking for a new disciple can contact me at the email address above.

Mu (19%)

This response means 'I don't know, but I am a smartarse'.

Receeding hairline (11%)

Another valid response in my opinion. Would you rather be a disciple of The Way, a monk of the special transmission beyond words and letters, or would you prefer just to be a bald git? A no-brainer for me that one.

Like the outfits (7%)

Seems a bit superficial. I suspect that many people like the outfits because it allows them to imagine they are Jedi. If you want to be a Jedi, you should have the courage to admit it. The key question: have you ever swung around a toy lightsabre/cardboard tube/kyosaku while wearing kimono, kesa etc ?

'Nam (2%)

We had one respondant who gave this answer. I now have an image in my mind of a veteran tormented by PTSD going AWOL and trekking through jungles of Vietnam in search of a way to find peace; perhaps finding a Zen master there. How intriguing. Actually I once met someone who did almost exactly that except it was a master of kung-fu he followed. Please contact me if you'd be interesting in making a movie.

To annoy parents (0%)
So no one is prepared to admit that they practice Zen to annoy their strict Catholic/Evangelical parents? Come on - do you expect us to believe that?

New post: Is there a place for verbal abuse in Buddhism?

I've just added a new post to the Progressive Buddhism blog:

Is there a place for verbal abuse in Buddhism?

It's a slightly loaded question - as you might imagine I'm tending towards the 'no' on this one.

Poll: Why did we get into Zen?

As you can see I've added a poll - 'Why did we get into Zen?'. I'm looking forward to seeing the results of this rigorously-conducted bit of scientific research.

Understanding the Shobogenzo

I've started a new blog Understanding the Shobogenzo, which I include as a feed on the side-column of this blog.

My aim is to gradually work my way through the Shobogenzo and give my own commentary. This isn't because I have any special authority on the text or on the translation; it's because the act of doing this helps my own understanding and is hopefully useful to others at the same time.

I'm hoping to do the same for a few of the sutras too over time.

I might cross-post here or post links since these separate blogs are a bit out of the way.

Please drop in and let me know what you think.

Precept #6 - Do not criticise others

The taking and keeping of precepts in all forms of Buddhism is essential to the practice. They're not optional and they are to be regarded sincerely. Zen Buddhism has never been just about sitting in a particular position. It's not what Buddha taught, nor Dogen and it's not what is taught in the Soto sect now. Similarly, the universal emphasis on compassion and the Mahayana concept of the Bodhisattva - someone who practices out of compassion for all beings - are not optional extras.

Of course, no one is forced to accept this if they don't want to. But if they don't it's not what was transmitted from Buddha through the Patriarchs to us today. It isn't true Zen. It's probably what Kuei-feng Tsung-mi (Keiho Shumitsu Zenji) would have classified as Bonpu Zen - non-religious, self-seeking meditation practice. And to claim that these are unneccessary in Zen Buddhism is a distortion.

Perhaps there's nothing objectively right or wrong in Buddhism - it's a method to attain nirvana. But if you tinker with the method in an unskillful way then you create a path that doesn't lead to nirvana but leads somewhere else - possibly to egotism, delusion and suffering. If a teacher does it they will confuse others about Buddhism too.

One of the the Bodhisattva Precepts in Soto Zen Buddhism is generally rendered as 'Do not criticise others'. I can see two sorts of value in this: firstly, criticising others can easily increase egotistical opinionating, intellectual vanity and hostility, all of which are forms of clinging and delusion; secondly, it's a good 'house rule' for maintaining social harmony in the place of practice, which itself helps with the practice.

One problem that has arisen in Western Buddhism, particularly in American Zen I think, is the abuse of power by the master over his (it's nearly always a man) students. I think the problem is twofold. Firstly, in the West many people have accepted a mythical idea of what a Zen Master is - that their actions are above criticism because they are 'enlightened'. This is not true, even of the most insightful master - no one ever stops being human, no one ever loses all of their delusions. If the Buddha managed it, who can say? To be human is to be deluded. To have a brain is to be deluded. To open your mouth is to be deluded. Enlightenment, I think, is insight that we can go deeper and deeper into without reaching the end. Most of the cases of abuse of power by American Zen masters would have been avoided if (ironically) there had not been a prevalent culture that the actions of the master are 'beyond criticism' in a way which did not apply to his students.

The second problem is that people misunderstand Zen as nihilism - that there is no 'right' and 'wrong' and that therefor you can do whatever you want. This is also a mistake. The first taisho that I saw Taiun Jean-Pierre Faure give was about correcting this western nihilistic misunderstanding. 'Authenticity' does not trump the need to strive to follow the precepts release attachment to selfish desires. We need to try our best to follow the precepts - in particular, to understand the spirit of the precepts as giving up the attachments and delusions of the personal, egotistic mind, opening the heart-mind and realising selflessness. As a person realises this more deeply, they no longer have to think about the precepts because they follow them naturally. That's the theory anyway. The tricky part, it seems to me, is to avoid believing you are more enlightened than you really are and falling into an egotistical delusion that precepts are unneccessary.

Open debate and discussion can be healthy. And occasional constructive criticism can too. I think it's only a problem when it becomes a habit or a compulsion. In that spirit I'm beaking the precept. I can't be sure that I'm not foolish by doing this, but I believe that it's the right thing to do in this particular case. I don't want to make it personal, but I do think it's right to make a response to how he is representing Soto Zen and the way he is teaching. Sure - my criticism is a form of egotistical delusion too, but I'm taking this one for the team. The alternative is that nobody challenges the narrow and distorted version of Zen that he is presenting. I might be wrong, as I said.

I've been following the Zen author and blogger Brad Warner for a few years now - from the time of his first online articles, before he published anything or started his Hardcore Zen blog. I always enjoyed him and he was an inspirational influence on my early practice. And I'm grateful to him for that. He can be very entertaining. But he can also be very abrasive. Anyone that's read his work will know what I mean. He criticises and freely insults students and teachers he doesn't like and he does it recklessly and without regard for their feelings. On his public blog, he referred to a student that left a sesshin early as an 'asswipe', referred to Genpo Roshi and Ken Wilber whose work he doesn't like as 'butt buddies' - a titles he has also used for people who have challenged his teaching style in the past. No doubt he'll call me something similar if he ever reads this. Buddha and Dogen must be proud.

The justification that he gives for acting like this is that this is how he really feels and that to act differently is 'phoney' and that anyone who does this is a hypocritical 'asshole'. This isn't Buddhism as taught either by Buddha or Dogen. This sort of argument can be used to justify pretty much anything. 'I did a bunch of bad stuff but I don't care cos if I didn't I'd be being 'inauthentic' and my repressed emotions might express themselves as passive-aggressive behaviour later on which is worse'. There's no support for the idea that not acting out anti-social impulses ie. acting as a socialised human being leads to greater harm later on. He is placing 'authenticity' ie. his attachment to 'punk' credibility above any harm he does other people. Unsurpisingly his blog comments section is full of conflict - with people challenging Brad's controversial teaching and others attacking those who dare to challenge him.

The Soto Zen way is neither amoral nihilism nor is it repression. It means at least trying to live according to the precepts and taking the Bodhisattva vows sincerely. Things like selfishness, vanity and arrogance are not rationalised as 'authentic' they are faced as part of our practice. How do these delusions arise? And why do we cling to them? By releasing the tight grip of the personal mind we can naturally understand other people better and treat them with kindness.

Perhaps it doesn't have a lot of punk credibility or attention-grabbing sensationalism, but this is the teaching of Zen passed from Dogen.