It is quite a bold statement to utter that Dharma is “the best path” in any capacity! Dharma is more like a best path for those who want to explore it. Dharma is offered via the Buddha’s teachings within a vast network of writings, which began with the Three Baskets.
The best part of the Buddha’s message is, in my opinion, that it is up to each individual to experiment with the teachings and find out for oneself. The Dharma can seem like a minefield based on the fact that the teachings are so nuanced and very much subtle. If you are curious about the nature of your true nature, true Self, and are willing to look within (otherwise known as ‘withdrawing the senses’) and are a bit introspective – then the Dharma is a wide open door for you.
Though Siddhartha famously debated with Brahmins about the use of ritual and magical/wishful thinking to solve life’s problems, the Dharma is actually a Vedic word that has slightly different connotations for those who follow Sanatana Dharma. In a future episode, we will explore the similarities between Vedic and Buddha-Dharma.
If practiced with the methods Siddhartha recommends, which also can be chosen out of the collection of literature and practiced, then doors will open for you into your true nature. The bottom line is: don’t just obtain knowledge… practice!
Om Shanti – thank you to all beings who have been following, reading, and listening to our podcast. Send in your questions and comments to firstname.lastname@example.org, and I am happy to answer them on air.
“Dr. Purser is an ordained Zen Dharma teacher in the Korean Zen Taego Order. He received ordination in April 2013 from the Venerable Jongmae Park, Partriarch of the Taego Korean Zen order for the overseas sangha. His Dharma name is Hae Seong, which means “The Nature of Wisdom.”“
As a long-time practitioner, he really knows his stuff! In our episode, we go over just how the modern mindfulness movement, founded on the MBSR (Mindfulness Based Stress Reduction) programme convinces that “a little mindfulness goes a long way” — and all the repercussions that can have.
We go into detail how mindfulness has been hijacked to serve the capitalist system. This truth is Ron’s passion.
My passion is how it has been torn apart from its very meaning, as a way to enlightenment on this planet (and all other planets and universes, also).
So, how has modern mindfulness been severed from its Buddhist roots? Well, here’s a hint: in the Sattipatthana Sutta that the Buddha laid out on mindfulness, a lot is missing from the modern mindfulness programmes.
Bhikku Bodhi lays out on Accesstoinsight.org:
“The practice of Sattipatthana meditation centers on the methodical cultivation of one simple mental faculty readily available to all of us at any moment. This is the faculty of mindfulness, the capacity for attending to the content of our experience as it becomes manifest in the immediate present. What the Buddha shows in the sutta is the tremendous, but generally hidden, power inherent in this simple mental function, a power that can unfold all the mind’s potentials culminating in final deliverance from suffering.
To exercise this power, however, mindfulness must be systematically cultivated, and the sutta shows exactly how this is to be done. The key to the practice is to combine energy, mindfulness, and clear comprehension in attending to the phenomena of mind and body summed up in the “four arousings of mindfulness”: body, feelings, consciousness, and mental objects.”
At the heart of the matter, modern mindfulness misses that mindfulness is made to lead to true and final liberation from all suffering, or Nibanna. (This is simply one way to waking up out of the vast collection of the Buddha’s methods.)
Without taking into account other factors beyond “simply paying attention to the present moment” — a person will (more than likely not) magically become free or cultivate wisdom. In fact, this is just another form of suffering, and this can be proven. If simply paying attention to the present moment worked, then we would see evidence of this in the external world as greed, desire, and hatred decrease: that is its purpose, after all. Is this the case? Not at all!
Google, Apple, Nike and other major corporations have repeatedly used secular, modern mindfulness training as part of their curriculums. Marissa Levin admits this, in just one article underpinning the mindfulness/capitalist situation:
“Once the Eastern practice became popular as a method of self-help, it quickly became a tool within businesses to increase productivity and well-being of employees.
Mindfulness, as a business model, completely disintegrates the value of mindfulness as a way to liberation from wordly suffering for all beings. As a business model at all, to increase productivity for corporations, lends itself to be a materialistic substitute for Reality. This is in direct contradiction to its purpose. B. Bodhi goes on to say, “This [mindfulness] is the only satisfying way for the seeker of truth when the diffuseness [papañca] of the external world with its thin layer of culture, comfort and allurement, ceases to be interesting and is found to lack true value.“
Also, modern mindfulness misses out on the other facets of the Sutta, including:
Contemplating the body in mindfulness of breathing, bodily positions/postures, eating/drinking/walking/speaking, and…
Reflection on the Repulsiveness of the Body:
Ex) “And further, O bhikkhus, a bhikkhu reflects on just this body hemmed by the skin and full of manifold impurity from the soles up, and from the top of the hair down, thinking thus: ‘There are in this body hair of the head, hair of the body, nails, teeth, skin, flesh, fibrous threads (veins, nerves, sinews, tendons), bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, contents of stomach, intestines, mesentery, feces, bile, phlegm, pus, blood, sweat, solid fat, tars, fat dissolved, saliva, mucus, synovic fluid, urine.”
Reflection on the Modes of Materiality: (Cemetary Contemplations 1-9)
Ex) “And further, O bhikkhus, if a bhikkhu, in whatever way, sees a body dead, one, two, or three days: swollen, blue and festering, thrown into the charnel ground, he thinks of his own body thus: ‘This body of mine too is of the same nature as that body, is going to be like that body and has not got past the condition of becoming like that body.”
Contemplation of Feeling: Ex) “Thus he lives contemplating [painful, pleasureable, and neutral] feelings in feelings internally, or he lives contemplating feeling in feelings externally, or he lives contemplating feeling in feelings internally and externally. He lives contemplating origination-things in feelings, or he lives contemplating dissolution-things in feelings, or he lives contemplating origination-and-dissolution-things in feelings. Or his mindfulness is established with the thought: ‘Feeling exists,’ to the extent necessary just for knowledge and remembrance and he lives independent and clings to naught in the world.”
Contemplation of Consciousness:
Ex) “Here, O bhikkhus, a bhikkhu understands the consciousness with lust, as with lust; the consciousness without lust, as without lust; the consciousness with hate, as with hate; the consciousness without hate, as without hate; the consciousness with ignorance, as with ignorance; the consciousness without ignorance, as without ignorance; the shrunken state of consciousness, as the shrunken state; the distracted state of consciousness, as the distracted state…”
And so much more…
Ron and I go into detail on how modern mindfulness and capitalism are satisfied holding hands. See www.ronpurser.com to contact him.