I don’t consider myself a Theravada Buddhist. Of the eastern traditions, I tend to resonate more with what might be considered “freer-flowing” frames of thought such as Vedanta or even other forms of Buddhist practice such as Zen/Zazen and Dzogchen. Specifically, in regards to meditative practice and seeking a direct experience of the Absolute, I believe that there is something which must be done in us, something which we can open ourselves to, but are not in control of. In the terms of Vedanta, “In the still mind, in the depths of meditation, the Self reveals itself” (Bhagavad Gita 6:20). Most spiritual traditions tend to emphasize this passivity or dependence, while the Theravada tradition, at least explicitly, does not. I also continue to resonate more with traditions which have a more balanced view of the world in contrast to Theravada’s emphasis on Experience as Dukkha.
But there is much from the Theravda tradition which has stuck with me. And what I consider to be a weakness (extreme emphasis on our own ability to develop ourselves toward Nibbana), in some respects can also be seen as a strength. The following are some elements of Theravada which have been helpful for me on my own journey.
The Noble Eightfold Path as a helpful grid through which to think about the spiritual life and the development of the self. I don’t see the Noble Eightfold Path as some kind of absolute system of spirituality. I just don’t think you can systematize the spiritual life (however one thinks about that concept) or meditative experience as much as the Theravada tradition seems to try to do. Nevertheless, it is helpful to have a grid. It is helpful to have categories through which to think about our own personal development. Specifically regarding ethics, even just having the broad categories of Right Speech and Right Action in one’s head feels beneficial as one navigates life. Is my piece of this conversation Right Speech? Is this activity I’m engaging in Right Action? Is it leading to greater contentment, happiness, and peace for myself and those around me? It seems to me that the presence of the categories themselves is a strength of the Theravada path. At a minimum, the Noble Eightfold Path has been a useful tool for millions of spiritual seekers since the time of Siddhartha. I find myself spontaneously thinking about various categories from the Path as I live my life and it has been edifying to have been exposed to this broad grid. There is a sense that it has sunk into me and I am thankful for that.
Right Speech. I probably think about Right Speech more than any other element of the Path. I want my speech to be helpful and edifying. I want my speech to lead to unity within my communities. I want my speech to serve a purpose. I often think about my work context. At work, daily chit chat among colleagues is edifying. It connects people. It helps us share life. But sometimes there also comes a point where it feels like we are just talking to talk. Talking to fill the silence. At that point I think it’s best to stop. Maybe if our speech is natural and comfortable, then our silence will be natural and comfortable as well. I feel the same way about engaging with the radio, tv, and podcasts. Sometimes I’m listening or watching to actually learn something. Sometimes it’s edifying. And sometimes, we really do just need to relax and be entertained. But there is also a time to cut all the noise. It’s endless. At some point it just becomes infinite undigested clutter in our head. I guess maybe you could call that Right Listening, Right Watching, or Right Silence.
Right Intention | Metta. The concept of Right Intention, specifically the intention of Good-Will toward all life, has also been helpful for me, especially when dealing with anger. If I am angry with someone, and I am in the right mindset, I will try to “pray a Metta” for them. It helps me let go of my anger and continue to attempt the cultivation of an honest wish for the well-being of all people and all life. I was a vegetarian before studying Theravada and thinking about Right Intention has led me further down that path. It seems to me that there is something about meditative practice which naturally leads one to see themselves in the other, both human and non-human. We all have the same light on. It feels like part of my own development to respect that light in all things.
Right Effort. Right Effort for me represents the ethos of the Theravada meditation tradition and the Theravada Path in general. It has the vibe of an As a Man Thinketh. It is about willfully forming oneself toward the Good. In the practice of Right Effort, one, in the midst of daily living, strives to: 1. prevent the arising of unwholesome states, 2. abandon unwholesome states which have arisen, 3. arouse wholesome states which have not yet arisen, and 4. maintain and perfect wholesome states which have already arisen. Broadly, Right Effort entails being aware of your thoughts and cultivating wholesome or skillful thoughts while abandoning unwholesome or unskillful thoughts. I need to hear this. I need to hear that I am in charge of developing my own character. I am in charge of letting anger go. I am in charge of abandoning unhealthy selfishness. I am in charge of being present in the moment to serve people. I need to take personal responsibility for my own mental state. Right Effort helps me by reminding me of this responsibility. Even if I think the Theravada meditative tradition could be more balanced by interpreting Arising along the lines of how Grace is understood in other traditions, and placing at least some emphasis on our dependence on something outside of ourselves, it is still a strength of the tradition that is reminds us we must form ourselves. For me, it’s “Both/And.” I need to consciously form myself, and I feel the need or dependence to open myself to a formation which comes from beyond myself.
The Middle Way. Not too much asceticism, not too much comfort. Not too little food, not too much food. Not too little sleep, not too much sleep. Not too little social involvement, not too much social involvement. The concept of the Middle Way brings to mind a passage from The Cloud of Unknowing:
“Now if you ask me what sort of moderation you should observe in the contemplative work, I will tell you: none at all. In everything else, such as eating, drinking, and sleeping, moderation is the rule. Avoid extremes of heat and cold; guard against too much and too little in reading, prayer, or social involvement. In all these things, I say again, keep to the middle path. But in love [the contemplative work] take no measure. Indeed, I wish that you had never to cease from the work of love… Perhaps by now you are wondering how to determine the proper mean in eating, drinking, sleeping, and the rest. I will answer you briefly: be content with what comes along. If you give yourself generously to the work of love, I feel sure you will know when to begin and end every other activity. I cannot believe that a person wholeheartedly given to contemplation will err by excess or default in these external matters…”
Maybe, if we are consistent with our practice, all of life – including how to engage with tools such as the Eightfold Path – will be natural.