Benedict's Dharma 2
Day
4- Friday - May 2, 2003
Questions
& Answers
SR.
MEG: You've been very good. This is
Friday, and you've worked hard.
LDB:
You've all worked hard.
SR.
MEG:
It's been swell for us, just swell. Maybe, before we go right into our
questions, can we gather all our questions first, and then we could
kind of lay them, you know.
I want to ask Kusala about Pure Land Buddhism. That's one I have. What
other questions do you have that we want to gather?
BC: I think there is a phrase about
taking refuge in the Buddha and the sangha and the Dharma, and I wanted
to hear maybe the idea of refuge, because so often in our Psalms we
say, "You are my refuge," or we say, "My life is in Christ."
SR.
MEG:
That's interesting to see if it's the same thing.
BC:
I'd like to see about refuge.
SR.
MEG:
I would, too. That would be good. Anything else?
KM:
Would you talk a little bit about altered states or different levels
of consciousness in your meditation, what that means.
SR.
MEG: The altered states of consciousness in the Buddhist
tradition?
KM:
No, yours.
SR.
MEG:
In mine, okay. I'll be happy to. I'll stay in ordinary consciousness
and tell it to you.
MP:
I'd like to ask, too, are there some warnings about the dangers of this?
Because I've read -- well, perhaps in Christian meditations, too --
but I've even read of Buddhist monks who have meditated themselves to
death. They've gone so far inside that they've literally starved to
death.
REV. KUSALA: They forgot to eat,
yes.
MML: I have a question. Meg, can
you talk a little bit about in Matthew 16 when Jesus tells us to lose
ourself to find ourself.
SR.
MEG: Okay.
MML:
Kusala, is there a such a thing as Buddhist psychology, and how does
it correlate to positive thinking.
REV.
KUSALA: Okay, good, yes.
SR.
MEG: I'm just going to start so that we have this link about
Pure Land Buddhism so that you get that catechesis.
What
is Pure Land?
___What
is Pure Land?___
REV.
KUSALA: Well, before I answer I just want to say I am not
a Buddhist Scholar... My understanding of Pureland is limited, I know
it's the most popular Buddhism in Asia. You don't hear too much about
it in America, although they are here in force, most westerners I know
seem to be drawn to the Theravada, Zen, or Tibetan Buddhism.
Pureland started around the first century, maybe a bit before. There
is some evidence that it may have been in India as well, but it was
for sure in China and Japan.
For me Pureland has always sounded a lot like Christianity. There is
this Bodhisattva named Amithaba or Amida, who took a vow to save all
sentient beings. There is even another Bodhisattva in Japanese Buddhism
who choose to be reborn in hell, that's where everybody suffers. So,
it's tough work to be a Bodhisattva.
Anyway,
this particular Bodhisattva, Amitabha, is said to rule a heaven realm,
the Pureland. Now, if you say the word "Amitabha" or "Amida"
with faith, with vows, and with devotion, when you die he will personally
come to your bedside and walk you up to his heaven realm, which is the
best heaven in all of Buddhism. All the creatures in Pure Land speak
the Dharma, and you are guaranteed to achieve Nirvana.
But
there is a lot more to it, than just going to heaven. A kind of Pureland
is also inside your head, a unique kind of consciousness, if you will.
It's a lot more complicated than it looks at first glance. So it is
about living in this world, as well as well as being reborn in the next
world.
Again,
in every form of Buddhism the ultimate end is Nirvana, Pureland isn't
the end for a Buddhist, Nirvana is. But you can achieve Nirvana in the
Pureland.
I asked my teacher Dr. Ratanasara, I said, "Why do you think so
many people are attracted to this faith form of Buddhism?" And
he explained to me that not everyone wants to be a scholar or a theologian.
Not everyone wants to practice meditation in a Zen way, and anyway a
lot of people can't because they have so many commitments in their everyday
life.
If
you're working hard everyday, have a family, etc. you can still find
time to say, "Amitabha Buddha, Amitabha Buddha, Amitabha Buddha"
in a focused way during the day, it becomes your mantra. Faith, vows
and devotion to Amithabha becomes the focus of your practice and the
result is a rebirth in heaven, plus a better life here and now. I never
had enough faith to practice this kind of Buddhism.
Something
I learned a few years ago, oftentimes in the Vietnamese Zen tradition,
and perhaps in the Zen tradition of Japan as well, Zen masters will
often practice Pureland and Zen. It seems, they're hedging their bet.
If they don't get enlightenment in this lifetime, at least they end
up heaven. Enlightenment is not a sure thing, but Pureland is, with
the right kind of practice.
SR. MEG: I'm going to brack up just
a minute. Pureland is huge. As far as the population of Buddhists, it's
a big family.
A
smaller family is Tibetan Buddhism in the Buddhist world. It's big in
the United States, but it's not that big in the Buddhist world.
The
Buddhists in Tibet started at the time of Benedict, so they are not
very old, and a lot of their forms would be exactly sixth century C.E.
It's the way we would have lived in the sixth century, those huge monasteries.
So, they kind of got frozen as a sixth century expression of monasticism.
When
the Dalai Lama invited us to Tibet, he gave us this tour, where we saw
the different lineages of Tibetan Buddhism. There were four of us and
four Buddhists, there was a translator, and we really did work through
some of these things. We went to his sect, which was Gelupga, and that's
the scholars, they do a form of debating. It was very interesting.
The other thing to remember about the Buddhists, when the Buddhist transpositioned,
as you so well said, over the Himalayas and into the plateau of Tibet,
they merged with the Bon tradition, and they were shamanistic. They
were close to the earth, with lots of magic, lots of earth energies,
many rituals, dances, symbols, and astrology.
Vajrayana
is really a new derivative. It looks like it's older because of the
shamanistic influence, but it's really more recent than the Theravada
and the Zen.
___Could
you talk about the mandala?___
Then we'll go on to refuge next. Could you talk about the mandala, all
the colors and why it's striped?
REV. KUSALA: I'll try, I don't really
have much to say, but I will share what I know... at first glance it
seems to have a lot to do with impermanence.
One of the ideas of the sand mandala is, after you finish it, you destroy
it. All that work, time, and effort just so it can be destroyed.
OO:
So the object is the impermanence?
REV.
KUSALA: That seems to be part of it. But within the beautiful
colors and forms are many Buddhist teachings as well. You can see whole
Buddhist path in some of the mandalas.
It's designed to be a teaching at one level. It's art at another level.
It's impermanent at another level, and states of consciousness at still
another. You can even reproduce the mandala in your consciousness down
to the smallest detail, if you practice long and hard.
OO:
The smallest grain.
REV.
KUSALA: The smallest grain. And at that point, it becomes
you and you become it. Now, let me say here, it takes a really long
time to get to that point.
SR.
MEG: Mandalas are really classic forms, and the Tibetans
I've been with are very offended by people creating their own mandalas.
They come from a structure of consciousness that they've worked hard
through meditation practice to replicate.
I've known some of these Samayas, who have done the three-year meditation
practice, which means you go into a building, little windows up at the
top, and you don't leave for three years, three months, and three weeks,
and you work with your master. It is exactly what Rev. Kusala just said,
she showed me the actual mandala that she enveloped. It took her a year
and a half to put it in here head, she became the mandala. It took a
year and a half to really make sure that all the qualities were there,
and that she could experience those qualities. Then the student needs
to demonstrate by some higher state of consciousness technique that
they've achieved this level of appropriating these mandalas.
They
are not just ordinary mandalas. The one that I was -- a kalachakra is
a mandala. The Dalai Lama took us there. It's a ten day teaching where
you appropriate the mandala. Not being Buddhist, I guarded my heart,
watched my thoughts, and did Teresa of Avila's castle instead, I didn't
want to go in those rooms because I knew it would distort my view. But
I wanted to be in the presence of this guided meditation, so I would
just go chamber after chamber in Teresa of Avila's interior castle.
It worked fairly well.
The Dalai Lama is such a skillful teacher. He led all five thousand
people through each door of that mandala. The colors mean something,
the lines mean something, and then there are little gestures. It's very
orchestrated. It's like an opera. It's extremely detailed.
It's
a very skillful teacher that can, what would you call it, transmute
it to you. You can't just gain it. You have to transmute it. It's a
transmission.
REV.
KUSALA: Transmission, yes.
SR.
MEG: Next question. Should we go to refuge because that's
a big question. Can you speak to Bruce's question about the refuge?
REV.
KUSALA: Yes. I spoke about the five precepts yesterday. When
you become a Buddhist, you take the five precepts: Not to kill, not
to steal, no sexual misconduct, not to lie, not to consume intoxicants.
___Life
sucks without a refuge.___
But
the other part of that process is to take refuge. Life sucks without
a refuge.
SR. MEG: Is that original?
REV. KUSALA: No, I heard it the
other day and really liked it. The Buddhist refuge is, I take refuge
in the Buddha. I take refuge in the Dharma. I take refuge in the sangha:
"Buddham saranam gacchami. Dhammam saranam gacchami. Sangham saranam
gacchami."
You
say each one three times. Taking refuge in the Buddha means I take refuge
in a world teacher, a human being who achieved his full perfection through
his own effort, his own insight, his own compassion. That possibility
is available to me too, I am a human being just like the Buddha.
I
take refuge in the Dharma. Dharma is the Buddhist teachings, first,
but It's also the Ultimate Truth -- for Buddhists, capitol "T,"
for anybody else, small "t" -- the truth on what it means
to be a human being, the truth of the experience of being a human being,
and the truth of how to end suffering.
I take refuge in the sangha. I take refuge in the monks and nuns as
an example of how to live in the world as a Buddhist.
Now, as Sister Meg notes, the meaning of sangha has changed dramatically
in America. Sangha now includes lay people. But the original translation
of sangha meant only ordained monks and nuns.
This
world of ours is ablaze with desire and craving, taking refuge is a
way to find peace.
SR.
MEG: I would say it's in the Psalms to take refuge. I think
taking refuge in Christ is the first renunciation. It's in our baptismal
vows, I follow Christ, and I say no to Satan and all of Satan's pomp
and circumstances. I follow Christ, and I go in the waters, and I'm
baptized through Christ, and I rise with Christ, and then Christ becomes
my way, my truth, and my life.
When
I'm plunged in the waters, it was to let self die, my former way of
life, and going towards evil, coming up through the waters.
Then
when you are up above the waters and you are baptized, you are baptized
into Christ Jesus. That's taking refuge. My refuge is Christ Jesus.
I'm very happy you raised it, Bruce, because that's the key today of
these many paths converging. We must know where we take refuge, where
we place our -- what was your line this morning, Mary?
MM: Authority.
SR.
MEG: Your authority. What path do you give authority? What
resonates with your founding life form, your center of truth.
You
can take refuge in the Buddha. You can take refuge in the Christ. Now
I'm listening to people taking refuge in Allah. They would never take
refuge in Mohammed. Mohammed is just a prophet. He is more like Benedict.
Refuge
is really -- I heard one Scripture scholar talk about the shield in
battle, as a kind of a little wall. When you were wounded, they would
just put you on your shield and carry you out. In one sense it's refuge
in your shield. It's the way in which you fortify your life with the
world, and then you are carried through that protection.
But it's critical, each one of us, first of all, that we take refuge
someplace. Somewhere, we have to hand over our authority or meet our
authority or surrender our authority.
The Muslims are great at surrendering. What word would you say? When
you took refuge, what's the word "took" about?
REV. KUSALA: "Take" means
to actively participate, I don't take them on faith, I take them because
they reduce and eventually end my suffering. The teachings are only
being offered, I have to take them. The teachings are only a prescription,
I have to take it, fill it, and do it.
Some
people think of the Buddha as a great physician, he diagnosed the open
wound of suffering, found the cause, found the cure, and then to each
and every Buddhist wrote out the prescription.
SR.
MEG: The Hindu would have a similar theme with the guru,
and would take refuge in the guru. The guru would give a transmission,
the guru would take you to the other shore.
So,
it seems to be a concept that is in every tradition.
___The
Dharma takes us to the other shore.___
REV.
KUSALA: The Dharma takes us to the other shore. The Buddha
and sangha can't.
SR. MEG: The teaching does.
REV. KUSALA: Exactly, it's the teaching.
The Buddha said, "When you see the teaching, you see me."
SR. MEG: "I am the way, the
truth and the life," or, "The Lord is my life."
BC: Yes, because I think we are
almost more, that it's the Christ that mediates. I'm hidden, my life
is hidden in Christ.
SR.
MEG: Not the historical Jesus, either. We are talking about
the Christ, the Christic community presence now, the Christ form. It's
a bigger thing than just a Jesus figure in our minds. It's definitely
a total way of life.
BC:
Logos.
SR.
MEG: Logos, that would be close, as far as just our image,
our image and likeness. The orthodox say, "Put on the mind of Christ,
the image and likeness." All the language limps, but that we know
it is, feels certain we can be confident in that. So, that's refuge.
Let
me pick up another question. You wanted to get into the dangers of meditation
practice and higher states of consciousness.
MP: Is there
a danger also in terms of Christian meditation? I've read of some of
the dangers in terms of Buddhist meditation in that they literally can
become so interior that they forget to eat, they forget where they are.
They'll starve to death.
REV. KUSALA: I'll speak just a little
about that, and I'd be interested to hear about Christian meditation.
The
Buddhist path has many obstacles, and one of the obstacles is mind.
We try and liberate the mind, but sometimes that process of liberation
can turn against us. When you alter consciousness through meditation,
retreats, fasting in the desert for 40 days, things like that, stuff
happens.
If
you are doing that in the context of a monastery or retreat center,
you have safeguards built in. One of the safeguards is a daily schedule.
As Sister Meg said the other day, one of the nuns didn't show up; she
was dead. Well, they were able to ascertain that one of the nuns was
missing, and they went to check on her.
There could be someone who is going into a deep state of unitive consciousness
because of their meditation. They might come into contact with some
of their archetypes for instance, it might make them confused. The abbot
or the head monk would come up, knock on the door and say, "You're
late for meditation," or, "We are going to eat now."
A reminder that the physical form, the body needs to eat.
The
other monks might care and council the monk who is in that place of
confusion, that place of non-clarity, before the light of reason appears
again.
The
teachings of the Buddha are a guide. When going through these deep states
of meditation, we have something called Abhidhamma, Buddhist psychology,
which by the way is very dry reading. It's nothing like western psychology.
But useful in giving a Buddhist meaning to unusual meditative experiences.
It's a road map of the mind.
Now sometimes, you just need to stop meditating. Sometimes, when you
get to that place, and it isn't going to be healthy for you to go any
further. You just need to stop meditating, and maybe get a job at Taco
Bell for a while, and just find your place in the world again.
This
body will always be rooted in samsara, the realm of birth and death,
only mind can be transformed in nirvana. Only our consciousness can
be transformed in that special way.
___The
misuse of meditation can lead to very uncomfortable results.___
The
misuse of meditation can lead to very uncomfortable results.
SR.
MEG: I'll just do a 90-second setup for tomorrow, because
I think this is a big topic, and I think what I'd like to do tomorrow
is start out with the fruits and the results and the effect of the dialogue
and especially meditation practice, maybe if we would just go there.
And we would reflect on our experience of directing others in meditation
practice and what happens to them.
I'd also like to cover the vast area of dark forces, darkness, evil,
and the place of facing evil, and how do you know if it's evil or if
it's just psychological damage. I'd like to do a little bit more on
altered states of consciousness and the place in the Christian tradition
for that work, and show the different traditions that are alive today
on that, and the research that's going on.
And
I'd like to probably end with pointing us back to our own path again,
each one of us, our own path, and some criteria by which you know you
are on the right journey, that you feel confident. It doesn't necessarily
mean it's easy, but there are ways in listening to others you can feel
more confident that they are on the right path.
You
listen to people; I listen to people. We tend to shift, and it's very
scarey. The question is, when are you renouncing your refuge in Christ,
and when are you renouncing just your false idea of Christ for a higher
good? So, what are you renouncing, and when do you know it's ego, and
when is it Christ?
So, let's pick that up tomorrow, and we're ready to go home on Sunday.
But those are very big topics, and I've never gotten anybody this close,
so I'm looking forward to it.
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