In this blog post I explore right livelihood in its typical Buddhist format, and then I look at the relationship between affecting change on our lives and dealing with life circumstances as they are, and in particular how this plays out in the world of work. The first part then will cover the Buddhist issues of right livelihood concerning job selection and our contribution to the world through how we make a living. For those of you who’ve found my take on the world of Buddhism stimulating to some degree, the second part of this blog post will explore the relationship between the self-development field and Buddhist deconstruction of the self.
Let’s get started then
Right livelihood is an extension of right action and right speech. It therefore concerns the way we interact with the world and in this case how we interact with work. In a way this step on the eightfold Path is relatively straightforward. There are two questions that we need to ask ourselves in relationship to the work we do;
Does the way I earn money and make a living contribute to suffering in this world?
Does my work support my practise and provide conditions in which I can actually practise as I need to?
If the answer is yes to the first, your work may fit into one of the following categories. There are the classical definitions found in most traditions for determining wrong livelihood.
1.Selling arms, or dealing in weapons and instruments of death and torture
2.Dealing in slavery including prostitution (I would add slave labour too)
3.Dealing in meat including raising cattle for meat, slaughtering & butchering
4.Selling alcohol, drugs, or poison (does this include tobacco?)
In looking at these definitions of wrong livelihood, it seems that we can make a clear distinction between the first and the last two. Yet, even in exploring the first two there is ambiguity and I can’t help but feel that a decisive split from associating ourselves with these two potential forms of livelihood seems to be an expression of both excessive idealism and naivete. As general guidelines, they are on point, but as is almost always the case, there will be exceptions to the rule.
Part two continues by exploring the themes of theft, sexual misconduct, and cruelty as the basic elements of unethical behaviour.
In exploring these three areas of unethical behaviour we might reach the conclusion that actively practising their opposites could be a good idea. Instead of killing, that is taking life, we might see that preserving life and creating the right conditions for healthy life to emerge are the logical counter. If we were to take this logical conclusion on board, then some of the ethical behaviour that I outline in part one would make more sense. With that in mind, let’s begin the next phase of our meal together.
Taking what is not given (give me my fork back)
Theft doesn’t require a huge amount of discussion. Outside of stealing and robbery and so on, it is generally an issue of being clearer in our choices. Taking paper from work, or stealing a pen from a shop due to mindlessly placing it in your pocket are both examples of taking what is not given.
There is a need to apply care to the small things. We are asked to be more present in how we are occupying the spaces we move in. Potentially unseen consequences to our actions can be countered by living with integrity and striving for impeccability in our actions coupled with conscious choices. In lateral thinking puzzles there is a classic scenario designed to see if you would return a lost wallet full of cash if you found it with no ID inside. Another concerns helping an old lady up the stairs, even if it entails missing your bus. Right Action is in great part the returning of the wallet, assisting that old lady and basically being willing to help when it’s needed. These are actually forms of generosity.
Greed is the opposite of generosity and a form of theft too. We may have money and feel the right to purchase whatever we desire, ‘I’ve earned it, it’s my money’, you say. But greed is all about taking too much. It is having a lack of dignity in what you consume too. We become like a leech, sucking the life out of the world in order to feed a mindless hunger for more. There are countless manifestations of this. Among the most topical at present are obesity and vulture funds, but perhaps bankers are today’s best example of taking too much. The 1% that has the vast majority of the world’s wealth is a blindingly clear example of why greed is wrong. For that 1% to own all they do, they have to have taken it from the 99%, and even though our economic system congratulates them for it and western society has legalized such behaviour, we all know it is wrong and bad for the 100% in the end.
I want to remind readers that I am not an authority on Buddhist matters. I simply write about my own understanding and the conclusions I have reached after many years of practising a variety of Buddhist traditions and hanging out with all manner of Buddhist organisations, schools and other. Right Action brings us into the field of behavioural adjustments, and is often equated with morality, a touchy topic, which I will freely explore with my own ideas. When first approaching Right Action as the next blog post, I was not at all motivated as I wanted to avoid repeating the themes covered in Right Speech. Well, the social dimension opened up the topic for me and I found myself having something to say. As far as I am concerned meditation practice must be an eventual avenue to engaging socially, which is essentially the point I make below. That said, let’s eat.
A little antipasto
Applying awareness and presence changes the dynamic we have with experience, and our interaction with it: is this not obvious? Moments are not enough however; we need to build capacity as Ken McLeod reminds us.
Avoidance of rigid systems of behavioural and therefore social control is highly appropriate for the day and age we live in. But how do we decide whether our actions are appropriate, or inappropriate, integrous or otherwise? Here’s a clue: look at the bigger picture and apply copious amounts of awareness and engagement.
Avoiding excessive moral lecturing on how we should or should not inhabit our bodies and actions, is not only a right, but a must if we are to exhibit any degree of autonomy and make the path our own. But where should we lead our wagons?
Right Action is divided into three areas. It concerns the avoidance, or elimination, of killing, theft and sexual misconduct. That sounds easy enough, right? However, both killing and theft have less explicit aspects that make their total avoidance, well, unavoidable. Sexual misconduct is less ambiguous and easier to respect as a moral code one may choose to adopt, although I would be cautious in laying out non-negotiable moral edicts here and strongly believe religion has no place in our bedrooms.
But what is the motivation for moderating our actions if we do not succumb to holy authority, or guilt? Surely, in this day and age, we should be able to do as we please, as long as it doesn’t harm anybody, right? This is valid, but we need to pay attention to the bigger picture, and for most of us, that is simply not happening enough.
As with Right Speech, Right Action emerges out of Right View and Right Intent. Therefore the underlying motivation for taking care with our actions is to reduce suffering. This is in keeping with the Four Truths.This applies at a local level with regards to our immediate circle of influence and extends to the social impact our choices and actions have on the wider world. With their often unseen consequences, the impact of our daily choices are of real importance. In fact the nature of not seeing is one of the key failings that permits us to avoid assuming responsibility, and therefore authority, for our actions.Yet, once you are aware, what comes next?
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.