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.
The Eightfold path is the Fourth Truth and it features eight arenas of practice. They are all inter-related. They can be followed sequentially if one is so inclined, although each feeds and amplifies the others. They are taught sequentially in order to give a theoretical framework and a direction for developing a practice that involves all areas of our lives. The Buddhist path is very often a logical one. It presents a problem, a solution and a systematic model to follow for creating change. In this regard it has a lot in common with Cognitive Behavioural Therapy (CBT). Like CBT it requires effort, consistency and follow-through in applying strategies in order to stimulate real, lasting change. It is not the passive perusing of books, but a hands-on approach to systematically working with how we have constructed our subjective experience of the world and the dismantling of great parts of it in order to give rise to authentic, awakened living. When looking at the eightfold path it’s important to understand that ‘our Eightfold Path’ is both created through volitional action, and met, through discovering a naturally emerging way of living that is in harmony with the flowering of awareness and presence. The key to understanding this classic teaching is to view it as an integrated and inclusive model for bringing awareness and presence to multiple arenas and aspects of our lives. It is a reliable basis for starting out and for coming back to when things get a little too confused. It is also a mirror of ideals and the potential present in applying ourselves to this cornerstone of the Buddhist quest. It reminds us that when our general communication is out of step with our aspiration to be a better version of ourselves, it weakens our ability to be present, connected and open. It remind us that our mindfulness is impacted by the way we act and work. The Eightfold Path helps us to appreciate the interdependent nature of human experience and how unconscious behaviour in one area of our lives will have consequences for the others.
The 8 Arenas of the Eightfold Path
1. Right View: our general outlook, core beliefs, ideas about ourself and the world
2. Right Intention: decision making, intending, choices
3. Right Speech: our general communication, how we use language
4. Right Action: our behaviour, both habitual and impulsive
5. Right Livelihood: our job, way of working
6. Right Effort: how we use our energies, how we apply ourselves
7. Right Mindfulness: how present we are and connected to experience, authenticity, meditation
8. Right Concentration: gaining insight, wisdom, mental discipline, understanding
This marks the beginning of a new series of posts on a post-traditional approach to Buddhism. This initial offering is on the Four Noble Truths. I realised that I needed to get to grips once again with this essential Buddhist teaching and do my best to rework it into contemporary language.
The Four Noble Truths
The Four Noble Truths was the first teaching given by Siddhartha after he awakened/achieved enlightenment. It is the first major teaching on the Buddhist path and is found in pretty much every Buddhist school. The Four Noble Truths is a summary of the path of awakening defined in four logical, interdependent steps. They have been defined quite differently throughout time and by different schools with ramifications for how they are understood and received. The number of people for example put off by one of the original translations into English of the First Noble Truth is impressive. ‘Life is suffering’ is certainly a turn off and fails to match the life experience of the average westerner. Life is clearly not a cesspit of misery. The pleasures of life attest to this and certainly defining it in such pessimistic terms is a non-starter, unless you happen to be a full-time masochist! A more approachable yet traditional phrasing is;
1.The truth of suffering
2.The truth of the cause(s) of suffering
3.The truth of the end of suffering
4.The truth of the path leading to the cessation of suffering
As advertising for the Buddhist path, it still kind of sucks, but at least we don’t need to all start drinking heavily to dull the pain and depression that the initial phrase might have inspired. I still find this wording though to be almost clinical, academic and a little unworkable. Here’s a contemporary rewording that, in my opinion, makes the teaching more accessible ;
1.Suffering, unsatisfactoriness, dissatisfaction, disappointment, illusion and confusion are an inescapable part of life.
2.There is a root cause for these.
3.There is a way to work with and eventually remove this cause.
4.There is a practical method for doing so accessible to anyone willing to apply themselves.