I recently read an interview with a guy who says that the aesthetic of meditation is broken. I must be pretty dumb, because I don’t understand that at all. Aesthetic has a number of meanings, but dash if know which applies here. He also says that Buddhism needs to improve itself by looking to the design world, although he doesn’t specify which one if any he is referring to, and he talks about delivery models. The only thing I know about delivery models is Domino’s. They usually get the pizza to my door sooner than they say it will take over the phone. That, to me, is a good delivery model.
What’s broken is our approach to meditation, and for that matter, Buddhism. People make it all too complicated. Overcoming suffering is more important than any of the above stuff, or attaining various stages of realization or becoming stream-enterers or arhats. Being a bodhisattva is more important than becoming a buddha.
That’s why in the Heart Sutra, the Buddha stays in the background and a bodhisattva takes center stage and why one of the Buddha’s foremost disciples seeks guidance from the bodhisattva and not from the Buddha. The Mahayana authors of this sutra were sending a message. They apparently didn’t feel that they could just come out and say it, so they made their point with allegory. I think they were casting the bodhisattva as the higher ideal.
The seed of this thought was sown in my mind some 14 years ago at the Dalai Lama teachings on The Precious Garland. It’s just grown since then. I supposed it might qualify as a realization. The funny thing about realizations, though, is that they’re not much use unless you act on them. That’s the hard part. Putting them into action. That means changing our behavior, the way we think, speak and act. We should be more concerned with changing our lives than with trying to redesign the dharma-wheel.
As I said, I think it’s our approach that’s broken. The problem is with us and not the so-called delivery models. For one thing, I feel that if you are analyzing meditation in terms of how it is presented or what you want to achieve or even what you experience while meditating, then you’re doing something wrong. I’m not suggesting that presentation is unimportant, but it’s not as critical as learning how to practice meditation, and no teacher can practice for you. Nor am I saying that goals are verboten or you shouldn’t observe thoughts that come up during meditation. But you have to let them go. Especially once you get up from the meditation mat.
In fact, what we do after meditation is what Buddhism is all about. The only crucial issue in meditation is to what degree we have calmed our mind and how we are able to utilize that calmness, that clearness of mind, to transform our life. The goal is to overcome suffering. The first step in conquering suffering is to accept it. I’d say that acceptance trumps just about everything else. Our Western minds are geared towards deductive thinking, analyzing everything. You may not like hearing this, but Buddhism does require a certain amount of becoming Asian and by that I mean engaging in more inductive thinking.
People have a tough time with concepts like karma and rebirth because they resist them. They approach Buddhism as if it were a belief system and they don’t want to believe anything and they damn well don’t want to be told to believe in anything. We haven’t been able to completely throw off our Judeo-Christian conditioning. That’s understandable, after all, we’ve been brainwashed. There is probably a better word to use, but it comes down to the same thing. Our previous religious experience was precisely about belief. That’s not so important in Buddhism. So, if you don’t want to believe in karma or rebirth, then don’t. Just quit resisting. Let it go. And definitely, quit griping about it.
If we can leave resistance behind, if we can let go, then it doesn’t really matter if in the end we come to the conclusion that these concepts are not reasonable or if we think that they’re the greatest things since sliced pizza. All that truly matters is that we learn to become more accepting and let go of our attachments. If you stop resisting one thing, then you can stop resisting something else. Like suffering.
I would say that an understanding of karma helps in this regard because the prime point of karma is that we create our own suffering. Knowing this on a deep intuitive level will help us come to terms with it. Another way to put this is that we want to take away suffering’s power. When suffering comes there is really no way to resist it. We have to accept suffering. To do otherwise is to be in denial.
It’s like the errant thought that arises during meditation. We recognize it, accept the fact that it has arisen, and let it go. I am suffering. I must accept the fact of it. Lamenting the fact or wishing that I were not suffering changes nothing. Meeting suffering head on in this way helps us chip away at its power to destroy our lives.
Sometimes I like to say that you just have to surrender to the dharma. People don’t like the word surrender, though. They resist it. As I am using the word, it implies acceptance, not some form of slavery. Quit fighting. Quit analyzing so much. Practice the art of acceptance.
We can examine everything in various ways and yet never escape the truth that ultimately there is not a single thing that can be seized as substantial.
But you don’t have to accept my words. You can resist them if you like. That’s your privilege. After all, I’m not enlightened. I’m not an arhat or even a stream-enterer. But please, if nothing else, heed my advice about delivery models. When you want a good, hot pizza delivered fast, call Domino’s.