To be awakened is to participate in creative acts of engagement with the world in which we exist, including its historical and symbolic structures. If anything, that is the game we are called to engage with, if we awaken as human-beings and not as transcendent super-humans. These creative acts of engagement are ultimately a form of communication. After freedom is gained from the me-making self obsessions and their rootedness in layers of conditioned illusion, to communicate with other human beings may be understood as a recognition of that same potential in the individual, but it may simply be the earned ability to see the individual simultaneously as a product of their world and as a free individual at once and speak successfully to both. For genuine communication to take place we can either baffle and amaze our interlocutor with our new bangles and jewellery, as some do in a sort of weak narcissistic act of parenting, or we can communicate to the individual as a resident of the world they inhabit and to the roles that they are embedded in. It seems to me that the image of the Buddha that has been passed down to us is of the latter model, even if it is a mock image. It seems to me that many traditional Buddhist teachers, who may be quite awake, believe that the best means for them to continue the latter tradition is to spread and sustain the tradition that has enabled them to reach the point they are at. But, for others, and I think this is where a creative act emerges that is of greater value, a pushing through, or delivery of a blindingly sharp observation of alternatives that speak to the time we are in is the most powerful options available to a person who is actually able to see and who feels that drive to disrupt the norms of the status quo. Those are the voices that echo through history in a sense, that are more likely to produce actual change outside of a small circle of followers, or a shift in consciousness within a collective. This type of act, or dedication to pushing through the status quo is what is needed for any real change to occur and for the awakening of an individual to be of any lasting value.
Concentration is the last element of the Eightfold Path. Practising all of the eight factors of the path pretty much guarantees us a powerful and transformative journey of discovery, growth and change. If we go far enough down this path, it ought to lead to some sort of liberation from suffering and confusion and awakening to authentic being. This is what the label on the packet suggests, you will have to make your own way and sample the goods to find out whether the claims are true, or not.
The Eightfold Path does not exist out there somewhere and I hope I have made that clear to some degree in these blog posts. It cannot be perfected in any absolute sense and there is no committee to measure your progress, and, most likely, no one will pat you on the back and say well done if you make notable progress on it, and, well, what is ‘it’ anyway? Many followers of Buddhism mistake the external forms, teachings and practises as ‘the’ path. This is a mistake. The Eightfold Path is simply an effective model to inspire, guide and prompt us to action that has been reliable enough to warrant its survival and continued propagation for a couple of thousand years. The path though is ‘our’ actual-personal-experience of putting these practices and concepts into action. We need to start and gain some first-hand experience before we can relate experientially to what is alluded to in the many books out there. The path then is created through the raw elements of our own actions, choices and intent. As we gain first-hand experience we can start to relate to what teachers and teachings are hinting at and decide for ourselves what works and what doesn’t, whether a given teacher or form of Buddhism has its head in a dark place, or if it/they might be worth investing time and energy into. There are many Buddhisms out there and most of them believe they have the final say on what Buddhism is. Outside of institutions and organisations, authoritative figures, leaders and followers is the simple matter of an individual, or a group exploring the consequences of dedicated practise on this human life, in this time and place.
Getting away from the computer screen, unplugging our ears from an iPad, putting the beer back in the fridge, and settling in for twenty or thirty minutes meditation requires effort. There’s no getting away from it. Modern technology, and in particular the internet, promises instant gratification, satisfaction and stimulation. Meditation does not. Perhaps meditation is the antithesis of the internet? Meditation brings us to where we are and slows everything down so we can see clearly, so we can feel deeply, and gain insight into our human condition. It provides a space where we let go of indulging the impulsive desire to absorb more and more data, to open a browser for the umpteenth time, to track down the latest video on YouTube, the latest track on iTunes and surf ever onwards to further, new stimulation. And effort? How unfashionable. Why pay when you can download for free, why leave the house to go to the bookshop when almost everything is freely available within that dark screen of limitless magical images.
I have always been interested in the world as mirror, as macrocosm of our microcosm, and in this regard the internet is a wonderful manifestation of our collective ability to constantly distract ourselves with busyness and with seemingly important and vital tasks, which simply cannot wait. The internet has given rise to an obsession with instant updating, and a new form of anxiety at the thought of not being in touch and digitally connected. But what are we connecting to and how real is it? How does this new relationship with data, bits and bytes absorb our energies and efforts? We have created a new experience of reality based on immediacy where waiting and delay have vanished. The internet and computer technology may increasingly give rise to artificial experiences that provide instant gratification of desires that would otherwise be complex and perhaps impossible to meet in the world outside the confines of digital screens.
In the world of flesh and blood, of earth and stone, effort is almost always required to create or achieve anything meaningful and worthwhile. Long-term investment and commitment produces results and rewards that cannot be rushed. Whiskey and fine wine are aged and better for being so and the best of human qualities are the same. Maturity and wisdom require long-term commitment to growth and a concerted investment in entering the depths of human experience. The culture of instant gratification and access will undoubtedly change younger generations’ relationship with knowledge, entertainment and stimulation of the five senses in unforeseen ways and it is likely that many will indeed be positive. Will the pendulum swing and the value of real flesh and bones experience becomes equally attractive again as a counter-balance to noses glued to screens? Who can tell? Much of this new wave of being is caught up in a great deal of physical separation and isolation; cinema attendance is in decline and book shops are closing down on a monthly basis. It is quicker and easier to watch a film at home and order books from Amazon. The raw meat and bones experience of dynamic tension that marks a more complete approach to living in the world can only take form in relationship with the phenomenal world with all its messiness and paradox, and progress in engaged practice can only come about through a concerted and dedicated effort to transform our experience with matter. A digital version is simply not enough.
Speech is energy in motion and it feeds movement. When we are mindless in our speech, it tends to go out and feed ongoing patterns of fixed referencing that define the roles we end up in, and identify with. These roles are multiple; an interwoven network of positions that emerge through creative belief manufacturing, the stabilising of dependable feelings, the fabrication of pre-set emotional modes and the fixation of linguistic patterns that affirm our stance in relationship to the fundamental symbols that make up our personal world in all its fictitious glory.
Speech is energy in motion. It feeds movement, and therefore, can lead us out of our ongoing patterns of fixed referencing, and release us from roles that are no longer ‘comfortable’, or helpful. Speech can be used to seed intent into our fields of experience, giving growth to budding, and then strengthening, awareness and new perspectives. The choice is ours. Do we wish to be imprisoned in half-asleep living, or wake up and step outside into a more authentic experience of our lives? There are risks of course, and it’s not really easy, but if you have tasted deep dissatisfaction with the fictitious illusions that makes up so-called normal, then you might just be ready to take a plunge into unknown depths.
Taking on the dialogue
Right speech is one of the easiest of the Eightfold path elements to relate to. Why? Because we are constantly engaging in speech, whether externally through conversation with others, or, through our internal dialogue, which is the inexhaustible conversation we sustain with ourselves. Speech provides ample material for us to work with as meditators and in order to pursue more constructive speech, the instructions are simple. The challenge for us, however, is to make the instructions fit our world, and our ongoing and unfolding experience. For Right Speech to become a path and a strategy for change, its basic fourfold ethical basis has to be applied with discipline and consistency.
Firstly, we need to experience and recognise personally how we actively engage in the four misuses of our voice, as well as get clearer on the intent that is behind our habitual speech patterns. As early Buddhism displays, lists can be very useful. Making your own list on when, why and how can be very useful as a basis for further action. In order to arrive at the point where these patterns become clearly visible, we need to continue in our practice of meditation so that awareness increases, and so that we can bring awareness into dialogues. Then, we simply need to ask ourselves some pertinent questions and leave enough space for honest and frank answers to emerge. The following might be a good start;
‘Buddhist ethics are based on the notion of harmony’
Introduction; intent and view
Falsification and fabrication lie at the heart of wrong speech. Together with destructiveness and cruelty they make up the dark edges that mark unmindful and unhelpful speech. Truth and authenticity instead are integral features of Right Speech along with modes of communication that engender understanding and harmony. In practising the Eightfold path, Right Speech marks a clear step off of the meditation cushion and into action. It marks a deliberate engagement with the world and therefore it contains a strong ethical dimension in order to give rise to a more responsible relationship with the world. As with any facet of spiritual development, it is useful to have some guidelines to keep us on the straight and narrow and assist us in avoiding potential pitfalls that may accompany the process of opening and awakening to a fuller and freer experience of life. Right Speech along with Right Action reminds us that our actions count. Maturity is a key theme and however evolved a person might seem to be, or feel themselves to be, maturity is an ongoing process of becoming more responsible and more responsive to the ongoing conditions we face.
Whether we are capable of carrying Right Speech into our day-to-day lives is dependent on our ability to align our communication with a form of Right View and Right Intention; both discussed in earlier posts. In order to discover more authentic and transparent modes of communication we need to establish a clear and workable intent, which if we are Buddhist, should ideally emerge from the desire to end confusion and suffering, as well as reduce our contribution to the global mess in all its myriad forms. Even if you’re not a Buddhist, such an intent is noble and perhaps worthy of your attention all the same. Starting with more modest intents is ok too and a simple wish to be less argumentative is a fine place to start.
If you’re motivated to work with your speech, know that a clear, self-generated and personalised intent to ‘cut the crap’ will be paramount in creating any lasting change to indulgent habits. Habits are by their nature impulsive, changing them will require discipline and commitment. Both qualities developed on the cushion.
The two primary elements in approaching this practice are;
1. Working with our actual experience
2. Deciding what is helpful?
Any subsequent elaboration of Right Speech would be well placed in relation to these two considerations in a pragmatic model. Right Speech continues in the way of dual activity having at its centre the renunciation of specific forms of speech and a dedication to actively using speech in a proactive and unitive way. These are the outer disciplines.