I recently read a blog in Psychology Today which talks about the increased pace of society due to changes in technology in the workplace. The author, Christine Louise Hohlbaum (2009) remarks:
According to British psychologist, Dr. Richard Wiseman, the overall pace of life has increased by 10% worldwide since the mid-90's. In some places, it has even increased by 20%. And in the case of Singapore, it has increased a whopping 30% in the last decade and one-half. Wiseman points to technological advances as a possible explanation for our collective sense of urgency. The immediacy of communication has informed our time perception. At present, ‘now' has become the new yesterday. As a result, we are left time-crunched, stressed, and overwhelmed. Despite the rise in stress-induced illness, we continue to pound the path in a furious race to our imaginary finish line.[1]
Hohlbaum has written a book, The Power of Slow (2009), in which she recommends slowing down the sense of time, and not succumbing to the illusion that ‘there is not enough time’ in the daily grind of work and responsibilities. Yet, as I read this article, I wondered, how can one slow down one’s sense of time at work, when there are many emails to answer and tasks to accomplish? What would Chan Buddhism say about the sense of being ‘hurried’ in the workplace?
In today’s world, it may seem quite difficult for practitioners to keep up with their practice of meditation in addition to the round of juggling responsibilities. In those times, retreating from the world of action and tasks might seem tempting. Sometimes, the impression that is conveyed about meditation is that it is a way to retreat from a busy world. However, many mindfulness teachers are tuning into the fact that one need not retreat from their busy schedules to enjoy the benefits of slowing down and being present. Jon Kabat-Zinn, who has developed and taught Mindfulness-Based Stress Reduction (MBSR) at University of Massachusetts Medical Center and worldwide, uses the analogy of ‘surfing the waves of thought’ to describe how mindfulness can be applied to a busy life. He remarks:
One way to envision how mindfulness works is to think of your mind as the surface of a lake or of the ocean. There are always waves on the water. Sometimes they are big, sometimes they are small, and sometimes they are almost imperceptible. The water’s waves are churned up by winds, which come and go and vary in direction and intensity, just as do the winds of stress and change in our lives, which stir up waves in our minds.(1994, 2005, p.30-31)
Kabat-Zinn suggests that, rather than trying to suppress the winds of thought, it is the practice of mindfulness to behold the mind through which these waves are arising and falling. Knowing where the thoughts come from in awareness can help people to not feel lead by the thoughts themselves, or to think that these thoughts are outside of their minds, controlling them. It is said that calmness of mind can allow meditation practitioners to have confidence to embrace what is arising and work with it, rather than being afraid of the successive layers of thoughts that arise daily. Hence, Kabat-Zinn remarks, “A willingness to embrace and work with them is what lies at the core of all meditation practice.”(p.30)
One aspect which Venerable Master Sheng Yen emphasized in his teachings and writings is that the attitude toward practice is crucial to sustaining it. “Giving one’s self to the cushion” is one expression one often hears both on Chan retreats and in weekly guided meditation practice. In Attaining the Way (2006), Master Sheng-Yen begins his retreat talk by remarking, “relax your body and your mind. Take to heart the saying, ‘Give your body to the cushion and your mind to the method.’ If you do that, the rest will take care of itself.”(p.120). While Master Sheng-Yen’s remarks are addressed specifically to a longer meditation retreat, they also express a subtle attitude of allowing relaxation to pervade everything we set ourselves to do. Relaxing without expectation of an outcome is one attitude that can adjust the mind and body to longer practices of meditation. Furthermore, it can also help in accomplishing specific tasks that need doing. The method of practice thus becomes whatever needs to be done in the present moment.
In addition, Master Sheng-Yen advises us not to be excessively concerned about the outcomes, but to give ourselves to the process of doing itself and letting go of desires and expectations. About meditation, he remarks:
Do not expect to gain anything. Forget any expectations you may have about practice. The practice itself is your goal, and by being here you have already achieved that. Continue to make it a reality. How effective would a worker be if the only thing he or she thought about was the check at the end of the month? So do not think about what you’ll get by being here, or where you’ll be after the retreat. Just focus on your purpose, which is to meditate. (p.120)
What impacts me about this passage is ‘do not expect to gain anything’. I reflect: how often have I done something with a specific end-goal in mind, only to find myself experiencing vexations as I face challenges and difficulties? Master Sheng-Yen’s remarks could apply to most everyday situations, where the source of frustration is not the work itself but the sense of desiring a quick result or a satisfaction beyond doing itself. I extend Hohlbaum’s analogy of ‘slowing down’ time to suggest that we may even need to suspend the sense of time to see the value of what we do in each moment, rather than waiting for an end result in an indeterminate future.
Being present and letting go of expectations reminds me of Master Sheng -Yen’s explanation of protecting the spiritual environment. So many desires for ‘results’ can beset human beings in their working life. As Master Sheng-Yen reminds us: “The mind is often moved by the eight states: praise, ridicule, suffering, happiness, fame, slander, gain, and loss”, as well as “fame, status, power and prestige” (2010, p.22). Master Sheng-Yen suggests to adopt a mind of ‘no abiding, no coming and going’ to let go of these many desires. He remarks:
Just maintain a peaceful mind, and be content, no matter one is rich or poor, noble or humble, having honor or disgrace, with gain or loss. In addition, use the methods of Chan practice to relax the body and mind, and put down the self-centeredness. (p.23)
As I read this passage, I am reminded that the mind is truly still in the midst of activities. However, one function of meditation practice is to be present to enjoy and appreciate that stillness. I reflect on the deficiencies of my own practice, realizing how it is a pity that this source of peace and happiness is always present, yet I feel caught up in the succession of tasks to complete and desires for a fleeting sense of ‘accomplishment’, unable to enjoy the moment of doing. At times, one feels that they need to keep running and moving in order to find a sense of wholeness that eludes them. The attitude of joyfully being present can help to restore a sense of peace that is always accessible, as long as one can realize that the source of the thoughts is mind itself. To truly know that the mind is the source of thoughts can lead to not feeling that thoughts are leading us.
There is one particular story from the Platform Sutra that I am reminded of whenever there are many tasks that need doing. In Complete Enlightenment (1997), Master Sheng-Yen recounts it thus:
As the Sixth Patriarch, Huineng, entered the gates of a monastery, he heard two monks arguing. They were staring at a flag waving in the breeze. One monk insisted that the flag was in motion, while the other monk believed it to be the wind that was moving.
Huineng said, “Neither flag nor wind is moving. Your minds are moving.” (p.99)
While I refer you to Complete Enlightenment for a full commentary on this passage, one thing that can be said here is that only the mind of vexation causes things to move, including the sense of things moving quickly, time accelerating, and tasks piling up. Part of the focus of Chan practice is, as Master Sheng Yen suggests, “steadily reflecting on this principle” of a mind that does not move with the thoughts. It is hoped that by sharing what I read from Master Sheng-Yen’s teachings, you may be inspired to inquire into what this unmoving mind is, as well as how to be ‘busy yet unmoved’ in the midst of our daily life and busyness.
References
Hohlbaum, Christine (2009), The power of slow : 101 ways to save time in our 24/7 world . New York : St. Martin's Press
Kabat-Zinn, J. (1994, 2005), Wherever You Go, There You Are: Mindfulness Meditation in Everyday Life. New York: Hyperion.
Sheng Yen (1997), Complete Enlightenment. New York: Dharma Drum Mountain
Sheng Yen (2006), Attaining the Way: A Guide to the Practice of Chan Buddhism. Boston: Shambhala.
Sheng Yen (2010), Living in the 21st Century: A Buddhist View. Taipei: Sheng Yen Education Foundation
[1] http://www.psychologytoday.com/blog/the-power-slow/200911/how-can-we-keep-in-fast-paced-world (accessed December 7 2014)
