Zen and therapy

Godo Guy Mercier talked of zazen at times in terms similar to a self-help therapy with destructive emotional and mental habits resolved through careful observation over a long period of time. Not radically dissimilar to Cognitive Behavioural Therapy I suppose.

In a recent podcast I was listening to, Cho Bo Ji was similarly describing Zen, free from mythology and in terms of acceptance of reality and avoiding getting 'mentally stuck'.

Stephen Batchelor describes Buddhism in secular terms, stripped of religious beliefs, leaving just a path to a positive way of being.

All of this makes a lot of sense to me. Yet there was quite a strong backlash against Batchelor from the Buddhist community, who apparently rejected his agnosticism about rebirth and karma, apparently seeing Batchelor's version of Buddhism as a pale, secular shadow of their noble religion, with it's talk of other worlds, heavenly realms and cycles of birth and death.

So, were they right or can Buddhism be described in terms of psychotherapy?

While it's natural for people to hold onto religious beliefs and be attached to myths about creation, life after death and so on, however I never really saw such beliefs as the essence of Buddhism. Buddha tended to refuse to answer metaphysical questions either on the basis that they are irrelevant to finding an escape from suffering or that the questions themselves were misconceived. Certainly I don't see Buddhism as intended as a belief system. It's for these reasons that I practice Zen rather than one of the schools of Buddhism, which are heavier on metaphysical or supernatural belief.

There are a number of therapists who have made similar claims (references needed), regarding Buddhism as an example of self-realisation which goes beyond ordinary therapy. There are countless therapists who incorporate Buddhist techniques and countless Buddhist books sold as theraputic self-help books.

One difference is that therapy is seen as a cure for the abnormal psychology of the section of society which is regarded as pathological, in other words, 'sick'. Buddhism on the other hand is seen as a universally appropriate practice. It is for this reason, that practicing Buddhism may been seen as having less of a social stigma than receiving therapy. To be precise, this is not because Buddhism does not pathologise one section of society, but because Buddhism regards virtually every sentient being as 'sick' in a sense. Only arahants and/or buddhas are free from this 'disease' that is existence. I think the key difference here is that our attitude towards mental health tends to be normative, that is, the goal of therapy is to make the abnormal normal. Buddhism on the other hand points out that normal people are in a state of suffering too and proposes that it is possible to be better than just 'normal'.

Far from being shameful, to practice Buddhism is regarded in Buddhist societies as a noble pursuit. Wouldn't this attitude of respect for one who has taken responsibility for his or her own welfare be more conducive to mental health and to people's preparedness to deal with these problems, than the current dominant one of castigating those who take such steps as 'the sick' and 'abnormal'? Perhaps it relates to a western attitude of scorn towards those who seek to find happiness in favour of those who are stoically productive?

So perhaps both Buddhism and therapy can be seen as not fundamentally different, just with different cultural meaning and with goals set at different points. But, if this is the case, what about Buddhist philosophy and Buddhist insights? Well, in Buddhism, thoughts are inseparable from the thinker - philosophy is just the mental acts of a particular being at a particular time - there are no Platonic thought-forms existing in some transcendent abstract plane.

One of the most brilliant and influential philosophers of the 20th century, Ludwig Wittgenstein, saw metaphysical philosophy as a sort of sickness - an overextension of linguistic terms beyond their valid scope, attempting to speak about that which is ineffable. There is a lot of overlap between this an Zen. In Buddhist terminology this might be described as a confusion between conventional and ultimate truths. Wittgenstein's cure was Linguistic Philosophy - language is based on convention and needs to be reigned in when it is applied as if universally applicable.

Our grandest philosophies and most penetrating insights are still just thoughts. Our insights are just the dropping away of our delusions and in that sense are dependent upon them. This is one reason not to get attached to any insights we have. Even if we become 'fully enlightened', we are still entirely human.

Mundane

At the risk of boring the internet community stupid here are some pictures of my everyday life. This is reality for me. I'm cautious about posting details of my releationships with other people and emotional life so it's all practical stuff. To what extent are my abstract musings an escape from this reality?
















An empty skip - boring? Not to me.




















Not bad for an evening's work

My Japanese Garden #1

This is a photo of the garden I took just before we bought the property. Nearly half of it is covered in a concrete patio. The rest of it is patchy, overgrown lawn. If I had realised that the concrete was 6 inches + thick I might have thought twice about removing it, but it's ugly as hell - what were they thinking?










This is just the top layer of concrete - the second layer was slightly thinner.

I've been doing bits and pieces for a couple of month now, chopping down trees, getting rid of piles of rubble at the far end and so on, but now it was time to tackle The Big One - the patio - and my lump hammer just wasn't up to the task. So at the weekend I hired a skip and a pneumatic drill and I broke it all up. Unfortunately, it's not called a mini skip for nothing and I filled it up in no time. So I got another one today. This is how the garden looked earlier today - this must be its lowest point in terms of immediate appearance - the Beirut look.

I removed the vast bulk of the remaining rubble and bricks tonight, with some help from Emily and our second skip is 3/4 full. I'll post another picture of the cleared up garden when I get a chance.

A few years ago I might have found this pretty boring. But I'm getting some real satidfaction out of the project even if it's going to take a long time.

Working in sweltering London and crappy hotels

I wish I was in the habit of carrying my camera with me everywhere if only to record the sheer crappiness of the hotel I just stayed in. I'm doing freelance work with an agency in London on a regulal basis now - which is great, I need the money and it means I'm finally working in something that resembles a 'proper design agency' with pretty varied and creative work. I used to live in london and although I'm glad to have moved out I do enjoy the buzz of visiting and working there. It's quite a trek from where I live in Banbury, so when I have two days work together it makes sense to get a room somewhere. I don't need a gold leaf wardrobe, all I need is a clean, simple room. I've stayed in plenty of corporate chain hotels and they are pretty soulless in spite of high quuality fittings.

The first place I stayed was The Generator - which is really a glorified backpacker's hostel. I enjoyed watching France play Portugal with a bunch of complete strangers and reading with cold beer in my hand. But my reservation got messed up this time and I ended up in the worst hotel I've ever seen in this country - furniture held together with cellotape, no hot water, sheets and towels with stains. Nice. Maybe I'll start a hotel photo diary.

There was Chilli Peppers gig on in Earl's Court and I had to fight my way through literally thousands of drunk sweaty fans coming in the opposite direction.

if only I can make a perfect rakusu...

I've always been wary of adhering to any sort of belief system, but I've found little in Soto Zen to object to on that front. For me it's more about releasing attachment to beliefs than gaining new ones. I do wonder though whether some of the people I practice with are attached to the trappings of the practice - the ceremonies, the wearing of kimonos and kesas, the chanting in archaic Sino-Japanese. I wonder if they will eventually burn the raft of the dharma in order to achieve greater liberation or whether they will float around in circles anchored to the Buddha.

I just go there to sit. The only time I wore a kimono was on an occasion when I was asked to lead a sitting - it seemed inappropriate not too. I do see usefulness in ritual acts in terms of mindfulness though. And I am sewing a rakusu.

However, I wonder whether this rakusu is just another useless attachment. When it is complete I don't know whether I will get ordained in it, give it away or destroy it. What would lead to the least attachment, bearing in mind that rejection is a form of attachment too? It's a sort of 'koan' for me right now. I'm damned if I do and damned if I don't. So I'm just focussing of practicing detachment - I'll just see what I do.

It seems possible to wear robes etc without attachment. For myself I wonder if it creates a sense of separation between ordinary life and spiritual life.

I question the motivation for wanting to wear a special costume enough that I would make substantial efforts to own one. Is it that we want to belong? Or feel holy? I know people I practice with who seem very attached to their rakusus and kesas - not at all surprising when they painstakingly stitched them by hand. They get ever so upset if they get dirty? Am I not creating one more thing to cling to ? More conditions for freedom and happiness?

I see the Believers of other religions around me practicing similar things to Zen. Are they doing it because it is a raft to take them to enlightenment? All of them? And we see similar things with ideologies of all sorts. They all have their rationalisations for while such things are needed. Maybe it has more to do with a sense of belonging to something 'special' and 'sacred'? Maybe it has everything to do with social psychology and nothing to do with the furtherment of enlightenment. I don't know. Maybe it can be both.

What this is really about deep down is this: I have a fear of having my mind melted by religious indoctrination. This isn't something I associate with zazen (which is a good anti-BS tool) but with religious trappings and beliefs - even the minimal ones of Zen. I practice Zen in part because it is so minimal in this regard, but it is there nevertheless.

'Fear' is a bit strong, but I have a slight anxiety that by accepting the uniform of a faith I am discouraging myself from testing for myself, thinking for myself and replacing that with conformity to doctrine and blind (or at least only partially sighted) faith. Zen is gooood....Zen is gooood...Zen is the solution to all problems...if only I can make a perfect kesa... Within Zen I believe this is sometimes called 'Zen sickness'.

Here is a fairly extreme attitude of importance attached to religious trappings in Soto Zen. I suspect that this attitude has a more to do with protecting and furthering Zen as a social institution than it has to do with individual awakening.

Not just a garment, the kesa itself is zazen. It is the robe of zazen and the robe of true Zen practice. Since the time of Shakyamuni, all of the masters of the transmission received, respected, wore, taught and passed on the kesa. Like zazen, it is nothing mysterious or mystical, but a natural part of our daily practice.

Some might say the kesa is not really important: "It's a formalism, unnecessary, zazen alone is enough, I don't need to wear it." And of course someone can do zazen without a kesa, it is not absolutely necessary. But without the kesa, zazen becomes only a method of body-mind training, not a true religion. For those who seek the Way, the kesa has a great value.

Wearing the kesa and doing zazen, unconsciously, naturally, automatically, we can receive the great merits of the true Way. Anyone can wear the kesa, and whether it be the grand kesa or the rakusu (mini-kesa), the merits are the same. It protects us as it protects the Way itself.

Comments? Advice? Anecdotes?

Zen Cat

I've not really had any time to blog recently. However, I am getting some reading done and I've redesigned my design website. Moving Sky

It includes a link to my latest project - a talking cat that studies Zen (under construction). I'm hoping to have him animated in the future. Zen Cat

Let me know your thoughts.

Tick tock, tick tock...

Work goes on, it will start to run out soon then I'll need new contracts.

I had an idea that I'm working on to create an online animated character which users can interact with. I think I know how to do it: 3DS MAX, Swift 3D, Flash, AIML. If only I had time...

Had a half day of Zazen at the weekend. I'd like to get into the habit of sitting almost every day again. So many distractions. I've finally got around to sewing my rakusu again - Rosemary gave me a pattern to work to. Making reasonable progress now after a slow start.

We did some nice stone tiling in the kitchen. A good result even if we wasted a lot of money trying to chemically remove sealant residue when the only thing that worked was a scrubbing pad and a bit of hard work.

Still clearing the garden of old building materials left by the previous occupants and taking it to the waste centre. It's like the scene in The Great Escape where they remove small amounds of soil by smuggling it in their trousers. When can I start my Japanese garden? Saw two nice and reasonably priced 'stone' lanterns made of concrete. I went to the quarry yesterday and it looks like I can buy boulders and rockery rocks and have them delivered. Cotswold stone - white, yellow or red, yes I think red. Little white pebbles around the base like surf around islands.

We have tickets on Friday to see a Japanese production of Titus Andronicus in Stratford-on-Avon.

I'm working on a couple of substantial blog posts - one on the nature and applicabability of the concept of truth in Zen, and another one I've been trying to get out for ages on the Anthropic Principle. Watch this space...

Wittgenstein

Wittgenstein is one of my favourite philosphers, although I haven't yet read one of his books from one cover to the other. I came across some nice quotations today, which really resonate well with Buddhist philosophy, Zen especially.

the problems vanish when you are in the nonverbal dimension of consciousness. You see the answers to all the questions that theologians and metaphysicians ask and you see why their questions are absurd. Whereof one cannot speak, thereof one must be silent.

We feel that even when all possible scientific questions have been answered, the problems of life remain completely untouched. Of course there are then no questions left, and this itself is the answer.

- Tractatus 6.52

The solution of the problem of life is seen in the vanishing of the problem. -

- Tractatus 6.521

In other words, if a particular way of cognising/symbolising reality leads to seemingly intractable dualisms and problems such as 'The Hard Problem of Consciousness' those problems are not necessarily inherent in reality, but may be artefacts of the way the mind interprets, symbolises and communicates about reality.

Of course, Wittgenstein's concerns were slightly different and aimed at intellectuals rather than humanity in general. He saw his linguistic philosphy as a solution to traditional philosphy which he seems to have regarded almost as a pathology. He saw all or almost all of the problems of philosophy and metaphysics as being due to extending language beyond its appropriate use. Zen on the other hand seems to see the problem as being more deep-rooted and widespread - that taking the conventional truths of thought and speech as absolute truths causes suffering for all sentient beings. For me, whether this applies to animals or not, is an interesting question.

Is Buddhism a religion ? II

The subject matter of Buddhism is this entire phenomenon that we call 'our life', 'existence', 'reality' etc. As such, it includes all particular values or beliefs - one god, many gods or no god; good and evil; religion and non-religion; Materialism and Idealism; Dualism and Monism; spiritual and non-spiritual; existence and non-existence; unity and multiplicity; the all and the individual. Nothing is excluded. How can we say it is any particular thing?

Yet when we practice by sitting we are still sitting and when we practice by walking we are still walking. So, when we practice by practicing Buddhism we are still practicing Buddhism and Buddhism is generally regarded as a religion. So, at a conventional level it seems acceptable to refer to Buddhism as a religion of sorts.

Two Poems by Ryokan

Too lazy to be ambitious
I let the world take care of itself;
Ten days' worth of rice in my bag
a bundle of twigs by the fireplace
why chatter about delusion and enlightenment?
Listening to the night rain on my roof,
I sit comfortably, with both legs stretched out.

My life may appear melancholy,
But traveling through this world
I have entrusted myself to Heaven.
In my sack, three quarts of rice;
By the hearth, a bundle of firewood.
If someone asks what is the mark of
enlightenment or illusion
I cannot say - wealth and honor are nothing but dust.
As the evening rain falls I sit in my hermitage
And stretch out both feet in answer.

( tr. John Stevens)