1.
What is the purpose of meditation? In order to answer this question, let me ask another: What is the purpose of eating good food? In America, the responses to both questions are likely to be health concerns. Meditation can lower one's blood pressure, etc. A good diet can reduce the risks of a heart attack and of a stroke, etc. Regarding good food, one would get a very different answer from the French. They tend to view good food as one of the great pleasure of life. How much cholesterol is in a good foie gras is not their primary concern. Similarly, while acknowledging the health benefits of meditation, I also acknowledge that such health concerns are not the primary reason Buddhists meditate. They meditate to bring their life in accord with Buddhist principles; they meditate to obtain wisdom. Since the French are much less obese than Americans and since Buddhists are arguably more serene than the average American, we have much to learn from both. This essay is an attempt to delineate a Buddhist path of meditation that leads to a fuller life through meditation for the benefit of all; I hope it will be of some practical use to you.
Why Meditate? Life as a Problem--With A Solution
If you don't see life as problematic, you are (relatively speaking) lucky. However, the Buddhist trinity of life's evils, sickness, old age and death, eventually catch up with everyone. In addition, many of those considered to be successful are not strangers to stress. Furthermore, nearly everyone, to one degree or another, is at least periodically buffeted by the Buddhist trinity of the evils of the inner life, greed, hate and delusion. Meditation--in this essay meditation includes contemplation and action--is the only real way to regain one's balance.
There is a passage in the prose writings of the great seventeenth century English poet, George Herbert, in which he uses the metaphor of a ditch. Human beings have fallen into a hole and suffer considerably as a result. They have not fallen into it through chance; God, for Herbert, is always in full control. Sin and rebelliousness have caused man's fall into a pit of his own making. The way out is, partially, through good deeds, but mostly through prayer and supplication. In other words, a divine hand is ready to help you once you humble yourself and reach out for it. This solution to life's problems is increasingly problematic for those exposed to science and critical thinking. In any case, Buddhism is not a system that relies on divine intervention. For many of us, Herbert's literal faith is no longer tenable.
The great French religious philosopher, Simone Weil, who much admired Herbert, has a further comment here. She still believed in divine intervention, but believed it to be exceedingly rare. She believed, for "practical" purposes, that the only hope for one fallen into a deep ditch is for someone to get a ladder, climb down to the level of the one in great need, and help him out. Such help is often available for those who fall into a relatively shallow ditch and are lucky enough to have family, friends, and sometimes even strangers to help them. But such help for those who are at the bottom of a deep pit almost always never arrives. More often than not, people make things worse for those in great need. The recent case of a mad young man who killed several people is a good illustration of this vicious circle. He was a "high functioning person with Asperger's syndrome"--normal intelligence and extremely poor social skills can be a toxic combination, as it was in this case. Yet, having come from a privileged background, this particular young man thought he was entitled. among other things, to the adoration of beautiful women. Instead, he was bullied and humiliated at school and elsewhere. The resultant rage drove him over the edge; he planned "a day of retribution" which he, unfortunately, carried out. Yes, it's a horrible fact, those in most need of help are the least likely to receive it. Exhorting a madman to contemplate and to do good deeds won't work in most cases. Meditation, however, which can help us realize that we are indeed our brother's keeper, might encourage us to help a desperate person out of a ditch, or, at least, to report him to the proper authorities if he is thought to be an imminent threat to himself and to others.
In other words, meditation for those who find themselves in (relatively) shallow ditches
2.
The Brahma Vihara
What are the virtues the practice of which inevitably take one closer to a life of wisdom and love? The four cardinal Buddhist virtues, the four immeasurables (appamannas) constitute an excellent guide. Buddha taught that meditating on and practicing these virtues would enable one to be reborn in the realm of Brahma, the highest of all states. For this reason, they are called the Brahma Vihara, the Abode of Brahma. We will now briefly discuss these virtues and finish with suggestions for meditations in order to help realize them in our lives.
1. Uphekka--Serenity. This is indeed a universal virtue, but in the Vihara it has a Buddhist twist. The Buddhist ideal is not to identify with the storms of life but with the screen on which they come and go, as it were. Calm and peaceful weather occurs as well as tempests. Whatever the weather, the screen remains unchanged. Serenity does not mean being detached, however; the practice of the other three virtues prevent one from becoming disengaged from the lives of others.
2. Metta--Loving kindness. This entails love that includes those who do not look like you nor act like you; it also includes those who do not like you at all.
3. Karuna--Compassion. Active involvement to relieve the suffering of others.
4. Muditha: Sympathetic Joy--this is a virtue unique to Buddhism. The only language I know that has an equivalent of muditha is German. Mitfreude has much the same meaning; it is the opposite of the far-more popular word, Schadenfruede. (This says a lot about the state of the world!) Buddhists thought that compassion is usually directed at those more unfortunate than oneself, thus leaving a lot of room for egotism. Metta challenges the ego, but not in all cases. Muditha is joy felt for those who are smarter than us, richer than us, more intelligent than us, more successful than us, etc. With the practice of muditha, false pride diminishes. It is an especially useful virtue to be practiced in our competitive, capitalistic society in which so many people suffer--and cause suffering--from bitter feelings of envy.
3. Suggested Meditations
The practice of the Brahma Viharas makes one wiser while making the world a better place. They should be meditated upon and put into action. I have devised some specific meditations which may be of some help; I have also used a traditional Buddhist meditation in the case of metta, loving kindness. One should focus on an area in which one is relatively deficient. The meditations can be repeated to oneself while in the shower, while driving, etc. One should devise one's own path regarding transforming the abstract virtues into concrete deeds.
A. Upekka, Serenity Meditation
When mind plays the role of a greedy person,
I am the screen, I remain unattached.
When mind plays the role of a hating person,
I am the screen, I remain unattached.
When mind plays the role of an ignorant person,
I am the screen, I remain unattached.
Similarly with "depressed person," "anxious person," etc. You can do this with positive emotions, too.
Suggested actions that are conducive to serenity, are activities with friends, family and acquaintaances; doing what you love; sports, exercise, etc.
B. Metta, Loving Kindness Meitation
May you be well,
happy and peaceful
May no harm come to you,
may no difficulty come to you,
may you always meet with success.
May you meet and overcome
inevitable problems and failures of life.
Similarly, "May my parents be well; my spouse, my friends, my teachers, my enemies and all strangers.
I find this a good meditation to practice while on the treadmill at the gym. I address this mediation, one by one, to all those exercising with me.
Suggested actions: listening to others, helping others, befriending others, etc.
C. Karuna, Compassion Meditation
Those who are lonely, I will befriend them;
helping another is helping oneself.
To those who need aid, I will provide it;
helping another is helping oneself.
To those who need solace, I will provide it;
helping another is helping oneself.
Suggested action:; Giving one's time and sharing one's resources with those in need.
D. Muditha, Sympathetic Joy Meditation
Thinking of those who are happier
fills me with joy;
I'm grateful for them and grateful for life.
Thinking of those who are smarter
fills me with joy;
I'm grateful for them and grateful for life.
Thinking of those who are more successful
fills me with joy;
I'm grateful for them and grateful for life.
Similarly, thinking of those who: have more friends, are more talented, are healthier, etc.
Suggested actions: Eschewing all jealous acts; eschewing envious speech; rejoicing in the success and good fortune of others; complimenting and praising those who are successful and kind.
Conclusion
Contemplating the four Brahma Vihara virtues and putting them into action is an outstanding, time-proven method for healing oneself and for healing the world. Feel free to use these meditations or to modify them according to your situation; feel compelled, however, to put them into action. We'll all be glad you did.
What is the purpose of meditation? In order to answer this question, let me ask another: What is the purpose of eating good food? In America, the responses to both questions are likely to be health concerns. Meditation can lower one's blood pressure, etc. A good diet can reduce the risks of a heart attack and of a stroke, etc. Regarding good food, one would get a very different answer from the French. They tend to view good food as one of the great pleasure of life. How much cholesterol is in a good foie gras is not their primary concern. Similarly, while acknowledging the health benefits of meditation, I also acknowledge that such health concerns are not the primary reason Buddhists meditate. They meditate to bring their life in accord with Buddhist principles; they meditate to obtain wisdom. Since the French are much less obese than Americans and since Buddhists are arguably more serene than the average American, we have much to learn from both. This essay is an attempt to delineate a Buddhist path of meditation that leads to a fuller life through meditation for the benefit of all; I hope it will be of some practical use to you.
Why Meditate? Life as a Problem--With A Solution
If you don't see life as problematic, you are (relatively speaking) lucky. However, the Buddhist trinity of life's evils, sickness, old age and death, eventually catch up with everyone. In addition, many of those considered to be successful are not strangers to stress. Furthermore, nearly everyone, to one degree or another, is at least periodically buffeted by the Buddhist trinity of the evils of the inner life, greed, hate and delusion. Meditation--in this essay meditation includes contemplation and action--is the only real way to regain one's balance.
There is a passage in the prose writings of the great seventeenth century English poet, George Herbert, in which he uses the metaphor of a ditch. Human beings have fallen into a hole and suffer considerably as a result. They have not fallen into it through chance; God, for Herbert, is always in full control. Sin and rebelliousness have caused man's fall into a pit of his own making. The way out is, partially, through good deeds, but mostly through prayer and supplication. In other words, a divine hand is ready to help you once you humble yourself and reach out for it. This solution to life's problems is increasingly problematic for those exposed to science and critical thinking. In any case, Buddhism is not a system that relies on divine intervention. For many of us, Herbert's literal faith is no longer tenable.
The great French religious philosopher, Simone Weil, who much admired Herbert, has a further comment here. She still believed in divine intervention, but believed it to be exceedingly rare. She believed, for "practical" purposes, that the only hope for one fallen into a deep ditch is for someone to get a ladder, climb down to the level of the one in great need, and help him out. Such help is often available for those who fall into a relatively shallow ditch and are lucky enough to have family, friends, and sometimes even strangers to help them. But such help for those who are at the bottom of a deep pit almost always never arrives. More often than not, people make things worse for those in great need. The recent case of a mad young man who killed several people is a good illustration of this vicious circle. He was a "high functioning person with Asperger's syndrome"--normal intelligence and extremely poor social skills can be a toxic combination, as it was in this case. Yet, having come from a privileged background, this particular young man thought he was entitled. among other things, to the adoration of beautiful women. Instead, he was bullied and humiliated at school and elsewhere. The resultant rage drove him over the edge; he planned "a day of retribution" which he, unfortunately, carried out. Yes, it's a horrible fact, those in most need of help are the least likely to receive it. Exhorting a madman to contemplate and to do good deeds won't work in most cases. Meditation, however, which can help us realize that we are indeed our brother's keeper, might encourage us to help a desperate person out of a ditch, or, at least, to report him to the proper authorities if he is thought to be an imminent threat to himself and to others.
In other words, meditation for those who find themselves in (relatively) shallow ditches
2.
The Brahma Vihara
What are the virtues the practice of which inevitably take one closer to a life of wisdom and love? The four cardinal Buddhist virtues, the four immeasurables (appamannas) constitute an excellent guide. Buddha taught that meditating on and practicing these virtues would enable one to be reborn in the realm of Brahma, the highest of all states. For this reason, they are called the Brahma Vihara, the Abode of Brahma. We will now briefly discuss these virtues and finish with suggestions for meditations in order to help realize them in our lives.
1. Uphekka--Serenity. This is indeed a universal virtue, but in the Vihara it has a Buddhist twist. The Buddhist ideal is not to identify with the storms of life but with the screen on which they come and go, as it were. Calm and peaceful weather occurs as well as tempests. Whatever the weather, the screen remains unchanged. Serenity does not mean being detached, however; the practice of the other three virtues prevent one from becoming disengaged from the lives of others.
2. Metta--Loving kindness. This entails love that includes those who do not look like you nor act like you; it also includes those who do not like you at all.
3. Karuna--Compassion. Active involvement to relieve the suffering of others.
4. Muditha: Sympathetic Joy--this is a virtue unique to Buddhism. The only language I know that has an equivalent of muditha is German. Mitfreude has much the same meaning; it is the opposite of the far-more popular word, Schadenfruede. (This says a lot about the state of the world!) Buddhists thought that compassion is usually directed at those more unfortunate than oneself, thus leaving a lot of room for egotism. Metta challenges the ego, but not in all cases. Muditha is joy felt for those who are smarter than us, richer than us, more intelligent than us, more successful than us, etc. With the practice of muditha, false pride diminishes. It is an especially useful virtue to be practiced in our competitive, capitalistic society in which so many people suffer--and cause suffering--from bitter feelings of envy.
3. Suggested Meditations
The practice of the Brahma Viharas makes one wiser while making the world a better place. They should be meditated upon and put into action. I have devised some specific meditations which may be of some help; I have also used a traditional Buddhist meditation in the case of metta, loving kindness. One should focus on an area in which one is relatively deficient. The meditations can be repeated to oneself while in the shower, while driving, etc. One should devise one's own path regarding transforming the abstract virtues into concrete deeds.
A. Upekka, Serenity Meditation
When mind plays the role of a greedy person,
I am the screen, I remain unattached.
When mind plays the role of a hating person,
I am the screen, I remain unattached.
When mind plays the role of an ignorant person,
I am the screen, I remain unattached.
Similarly with "depressed person," "anxious person," etc. You can do this with positive emotions, too.
Suggested actions that are conducive to serenity, are activities with friends, family and acquaintaances; doing what you love; sports, exercise, etc.
B. Metta, Loving Kindness Meitation
May you be well,
happy and peaceful
May no harm come to you,
may no difficulty come to you,
may you always meet with success.
May you meet and overcome
inevitable problems and failures of life.
Similarly, "May my parents be well; my spouse, my friends, my teachers, my enemies and all strangers.
I find this a good meditation to practice while on the treadmill at the gym. I address this mediation, one by one, to all those exercising with me.
Suggested actions: listening to others, helping others, befriending others, etc.
C. Karuna, Compassion Meditation
Those who are lonely, I will befriend them;
helping another is helping oneself.
To those who need aid, I will provide it;
helping another is helping oneself.
To those who need solace, I will provide it;
helping another is helping oneself.
Suggested action:; Giving one's time and sharing one's resources with those in need.
D. Muditha, Sympathetic Joy Meditation
Thinking of those who are happier
fills me with joy;
I'm grateful for them and grateful for life.
Thinking of those who are smarter
fills me with joy;
I'm grateful for them and grateful for life.
Thinking of those who are more successful
fills me with joy;
I'm grateful for them and grateful for life.
Similarly, thinking of those who: have more friends, are more talented, are healthier, etc.
Suggested actions: Eschewing all jealous acts; eschewing envious speech; rejoicing in the success and good fortune of others; complimenting and praising those who are successful and kind.
Conclusion
Contemplating the four Brahma Vihara virtues and putting them into action is an outstanding, time-proven method for healing oneself and for healing the world. Feel free to use these meditations or to modify them according to your situation; feel compelled, however, to put them into action. We'll all be glad you did.
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