Tag Archives: ethics

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fair to middling

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What precisely is the middle way?… (To find it) you have to stay conscious.

One Continuous Mistake, Gail Sher

This postcard has hung for years, pinned to the frame of the window in my study.  Each time I look at it, I feel a mix of fear and calm tumbling through my abdomen.  I wonder sometimes what she’s doing walking down the center line of highway.  At other times, I envy her courage and trust in herself – whatever rounds that bend, she will meet it with equanimity.

There’s a lot of weight place on equanimity in practice.  It is often seen as the lodestone in treading the Middle Path.  Conventionally, equanimity is explained as an even-handed presence to all things arising.  It is the practice of non-discrimination, non-preference, the absence of desire for things to be one way or the other.  I’ve never been much of a fan for equanimity although I do try to cultivate it, a bit like knowing a bowl of hot oatmeal will do good on a cold day but chocolate would be so much better.

Lately however, threaded through my readings for chaplaincy and just plain interest, is a nuanced understanding of the Middle Way.  I think I have taken (and perhaps it is unavoidable given the way it’s verbalized in teachings) the Middle Way as the Mean or Average of the extremes.  Living the Grand Mean, as some statisticians might put it!  Little wonder it has felt like pabulum and has contorted my sense of right and wrong, beneficial and harmful actions.

In Bhikkhu Bodhi’s mind-boggling anthology of the Buddha’s discourses (In the Buddha’s Words), the Potaliya Sutta addresses the pitfalls in sensual pleasures.  (No real meaning in picking that one; the book falls open at random.)  Potaliya asks the Blessed One how to “cut off (the business transactions, designation, speech, and intentions)” of a householder.  The sutta runs along several allegories of letting go, cutting off the attachments through right understanding of their nasty consequences.  Then the Buddha says,

Having seen this thus as it really is with proper wisdom, he avoids the equanimity that is diversified, based on diversity, and develops equanimity that is unified, based on unity.

Bhikkhu Bodhi’s notes explain that “diversity” means the five cords of sensual pleasure and “unity” means the fourth jhana or level of consciousness.  But that isn’t what struck me.  “Equanimity that is diversified” versus “equanimity that is unified” suggested that equanimity itself is not a singular concept.  Balanced practice or the Middle Path is not about “absence of equanimity” versus “presence of equanimity.”  It is the quality of the state of equanimity.  I’m struggling with this concept and attending to the way equanimity is diversified – scattered across all the pleasures, distractions, wanton ways (oh Yes!), equally loving all the things I hate.

Further along in my reading on pastoral ethics (and I so wish that had something to do with meadows and bodice-ripping), this point arose: the challenge of doing good and not doing harm does not lie in the absolute statements of “help… but at least do no harm.”  It is in the middle space between right and wrong.  In Gentle Shepherding: Pastoral Ethics and Leadership, Joseph Bush, Jr. writes:

(E)thics is not solely a matter of philosophical abstraction from life.  Rather, ethics makes contact with life itself, but it does so utilizing the philosophical and theological resources that are accessible to us “in the middle.”

In other words, we are challenged at points that are pivotal in our lives.  Joseph Bush suggests that the middle is where  we are trying to determine what to do, how to act, how to respond beyond the context of what is absolute good or bad, right or wrong.  To push the point a bit further, while we acknowledge the right thing to do, we struggle with what we should do.  Among the many models he discussed, one impacted my thinking most because it broadens the need for practice and deepens the intention.  It categorized actions that we are, as spiritual practitioners, obligated to cultivate:

Do no harm
Prevent harm
Remove (the potential for) harm
Do good

The two middle dimensions of practice he presents are the messy middle ground of being for me.  They call for a willingness to step forward and act with discernment and an inability to know the real outcome.

Sher talks about becoming Olympians of middle-way points.  And it’s not easy because equanimity is more quickly diversified than my mutual funds.

Before figuring it out you must want to figure it out.  After figuring it out you must demonstrate the courage to say “no” to the forces all around you that will tempt you away.  Universities, corporations, the media, spiritual authorities, even friends and family will push you to squelch the part of you that knows.  A tremendous amount of consciousness is required to stay with your hard-earned understanding. (Sher, pp.28)

Thank you for practising,

Genju

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anti-dis-attachmentariansim

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Continuing with the twists and turns of attachment…

It was an interesting week, last week.  I received the journal and reprints of an article I had submitted to Counselling and Spirituality which outlines the basis of the treatment program Frank and I developed 7 years ago.  Drawing from my spiritual practice, I had been using meditative techniques as part of the treatment of various psychological difficulties for a number of years and when the Mindfulness-Based-(fill-in-the-blank) began to take hold in conventional Western psychology, I decided to get some paper cred for what I was already doing.  That involved training over a couple of years with people I came to respect highly.  But the early days of trying to work with a Westernized model of an Eastern concept were really tough and I will admit to feeling like I had sold out to a commercialization or corporatization of the Dharma. Adding to these feelings of discomfort was the aversion Western psychology has to a discussion or integration of a practice of ethics in its treatment models.  And since we saw this as a crucial part of mindfulness-based interventions, it (and using the Dharma to earn money) really put us out on the fringes of our communities.

There was also a lot of censure for my Evil Ways from factions of sanghas where I was practicing who saw the fee-for-service aspect of our work as taking advantage of the Dharma.  Apparently I will burn in some realm of Buddhist Hell for this.  There was also a lot of nay-saying from my professional colleagues who saw this as a poisonous cocktail of religion (read: values) and treatment.  Worse, this was treatment that had yet to build an evidence-base of research outcomes.  No one was on side but the poop really got churned in the small bowl when I decided that Thich Nhat Hanh’s Five Mindfulness Trainings and the Four Foundations of Mindfulness made a great 5 x 4 practice grid to drive home the fact that mindfulness is about practice and practice – especially a mindfulness-based-(fill-in-the-blank) practice – is meaningless without an ethical framework.

Mark end of this part of career here.  Western psychology has no truck with ethical frameworks!

Mark end of sangha life here.  Eastern spiritual communities have no truck with an apparent watering down of the dharma and yoking it to behavioural psychology.

Regardless, the program evolved over the years and many people kindly listened to me ramble on about our model.  But it stalled more than it sputtered onward.  At my most optimistic, I wrote the chapters of the clinic Guidebook; at my lowest, I threw away a few of my vows and wandered aimlessly in the bad neighbourhoods of my mind.  Then one of those random events happened that lead to a presentation, which lead to a submission for a proceedings for the conference, which (and I don’t know what sequence of dominoes had to fall for this) lead to a publication in Counselling and Spirituality.

When I opened the package last Tuesday and saw the reprints, I sat down hard.  In my hands was the path laid by seven years of just putting one foot in front of the other.  I know, I know… non-attachment… But,ya know, looking back, it was non-attachment that made it all happen.  Non-attachment to the criticisms, the rejection letters, the silence of no replies to emails, the turning away at conversations, and so on.  It was also non-attachment to the encouragement in the sense of wanting the supporter to do it for us (I’m fundamentally lazy).  It was non-attachment to praise so that it didn’t become resentment when rejection followed from a different source.

And, it was unswerving attachment to really, really needing to foster this: practice is naught outside the precepts.

In my crazy joy, I sent out the article to the professional listserves and one sangha listserve.  The feedback has been deeply positive from the professional side of the fence.  Apparently, the time has come for an ethical framework in the practice of Western Buddhist Psychology and some of us are deeply attached to making this happen.  Whoddathunk?

The cats, of course, are singularly unimpressed.

OK, seriously… I’m overwhelmed by the generosity of everyone who contributed to getting us to this point.  The over-400 participants in the 7 years of programs we ran actually get all the credit.  What is wisdom except courage to transform suffering?

Thank you for practicing,

Genju