Bear with me please. This post goes in a number of directions but each is linked and important. It is also representative of an Italian rhetorical style which begins with a good deal of preamble before making the central point at the end. This is a writing style that requires a degree of faith on the part of the reader, and is certainly unfashionable in today’s culture of bite-size nuggets and stimulation triggering.
I’ll assume that if you make it to the end, you are a thinker, and if not, enjoy your social media fix and close the door on your way off this page.
Starting off: down with that sort of thing
When I examined my own set of practices in the last years, I was often been brought back to the flurry of insults thrown at certain meditation traditions, teachers and practices by the non-Speculative Buddhism chaps. I also recall a frequent utterance made that was aimed at claims of results or pro-positive feelings that might emerge from them: “So what?” they would ask. Was this a question, a sneer, or an expression of disinterest on their part? Perhaps it was a mixture of all three. Either way, I took such brusk commentary as a useful reminder to avoid repeating three mistakes; using meditation as a retreat from the world, assuming it was obvious that meditation was always good, and that meditation was what it was being defined as by my fellow Buddhists. Since those days, I have been concerned with the idea that meditation techniques and the framework used to discuss, understand and expand on them be connected more closely with immanence and the non Buddhist world of knowledge and insight, and that the concept of immanence not be taken for granted or encoded within Buddhist lingo. What does it mean to be present to life? What does it mean to be present to the world? What does it mean to engage with something called the present? We take so much for granted; we take so much on blind faith. How often do we stop to ask questions of the exultations that beckon us on into practice? How often do we challenge what can seem so natural? These were just some of the questions that challenged me and brought back a sense of excitement into thinking about meditation, spirituality and Buddhism anew.
To question your assumptions is an essential aspect of practice. This is quite different from forming yourself into the image of a good Buddhist. Questions can radically upset what we take as given. How do you feel if someone undermines everything you hold dear? How do you feel if someone exposes your practice and view of yourself as a practitioner as fraudulent? When our assumptions are challenged and the normalisation of a personally held view is prodded vigorously, typical reactions tend to ensue. They usually include the famous three: retreat, avoidance, or defence. How many are capable of opening to the critique at hand instead, and accepting it may destroy what you hold dear and that this may be exactly what you need in your life? Who is willing to see critique as an opportunity rather than a personal attack in this age of outrage and victimhood? Surely humility involves being willing to be wrong and shown what is hidden behind our ignorance. To be shaken by the world is an invaluable opportunity for genuine transformation. It’s a shame most of us are culturally trained to avoid it. It’s even worse when we bullshit ourselves into justifying our excuses for cowardice in excusing ourselves for disengaging when life invites us to step up.