Deity practice in the FPMT: understanding the nature of the Tibetan Buddhist deity from the Western practitioner’s perspective

ABSTRACT

In contrast to forms of Buddhism popular in the West such as Vipassana meditation and Zen Buddhism which emphasize doctrinal study, meditation practice, and personal transformation above traditional rituals of deity yoga and merit-making, and Buddhist cosmology, Tibetan Buddhism retains its traditional framework of belief and practice. The worldwide Gelugpa Foundation for the Preservation of the Mahayana Tradition (FPMT) teaches the traditional practice of deity visualization, during which the meditator generates the view of the visualized deity as that of emptiness, the understanding that all objects, including buddhas, bodhisattvas, and deities are ultimately empty of inherent existence. Data obtained from fieldwork conducted at two FPMT centres: Vajrayana Institute in Sydney, Australia, and Kopan Monastery in Nepal, suggests an interpretation of the manner in which practitioners come to an appreciation of deity practice in the broader context of the FPMT's teachings. In outlining how this occurs, I discuss the role of doctrine including the ontological status of the deity, and the role of personal experience and both personal and traditional religious authority in this interpretive process. Here, I aim to add to scholarly understanding of how Western practitioners come to accept the traditional elements of non-Western religions such as forms of Tibetan Buddhism.     

MENTAL FREEDOM AND FREEDOM OF THE LOVING HEART: FREE WILL AND BUDDHIST MEDITATION

In Buddhism, Meditation and Free Will: A Theory of Mental Freedom, Rick Repetti explains how the dynamics of Buddhist meditation can result in a kind of metacognition and metavolitional control that exceeds what is required for free will and defeats the most powerful forms of free will skepticism. This article argues that although the Buddhist path requires and enhances the kind of mental and volitional control Repetti describes, the central dynamic of the path and meditation is better understood as a process of habituation. This not only involves the dis-identification from mental and emotional content that Repetti discusses—and is commonly emphasized in modern presentations of mindfulness or insight (vipassanā) meditation—but also a transformation of the heart that is effected through the complementary psychological and somatic qualities associated with calm abiding (samatha) and concentration (samādhi) and emphasized in the Pali Nikāyas and commentaries.     

IMAG(IN)ING THE BUDDHIST BRAIN: EDITORIAL INTRODUCTION

Buddhism has captured the imagination of many in the modern (Western) world. Recently, scientists have seemed eager to discover whether claims about Buddhist meditation can be verified experimentally. Brain research is beginning to produce concrete evidence that mental discipline and meditative practice can change the workings of the brain and allow practitioners to achieve different levels of awareness, as measurable for instance in reaction times to stimuli. The goal of this section of articles in Zygon is to address recent developments in this area. The contributions address a wide array of questions, although they certainly do not cover the whole ground of what one may consider “problems” of meditation. Yet, we believe that the issues addressed here have widespread implications and that they constitute a strong argument for the richness of the meditation domain.     

BUDDHISM,NATURALISM, AND THE PURSUIT OF HAPPINESS

Owen Flanagan's important book The Bodhisattva's Brain presents a naturalized interpretation of Buddhist philosophy. Although the overall approach of the book is very promising, certain aspects of its presentation could benefit from further reflection. Traditional teachings about reincarnation do not contradict the doctrine of no self, as Flanagan seems to suggest; however, they are empirically rather implausible. Flanagan's proposed “tame” interpretation of karma is too thin; we can do better at fitting karma into a scientific worldview. The relationship between eudaimonist and utilitarian strands in Buddhist ethics is more complex than the book suggests. Flanagan is right to criticize incautious and imprecise claims that Buddhism will make practitioners happy. We can make progress by distinguishing between happiness in the sense of a Buddhist version of eudaimonia, and happiness in the sense of attitudinal pleasure. Doing so might result in an interpretation of Buddhist views about happiness that was simultaneously philosophically interesting, historically credible, and psychologically testable.     

Enhanced happiness and stress alleviation upon insight meditation retreat: mindfulness,a part of traditional Buddhist meditation

This research aims to examine how traditional insight meditation in Thailand is trained and to investigate the impact of this practice on happiness and perceived stress. The fuller meaning of mindfulness and how to interweave mindfulness in daily practice is discussed. The intervention was a seven-day traditional insight meditation retreat in Thailand. The final sample included 656 participants, n?=?330 and 326 in experimental group and control group, respectively. Validated versions of happiness and perceived stress scales for Thai people were used. The magnitude of happiness and stress changes following the intervention, determined by effect sizes were used as a benchmark for interpreting the health status change between baseline and post-test. The effect sizes for happiness and perceived stress were .379 and ?.428 in the meditation group, which is much greater, compared to the effect sizes of ?.045 and ?.003, respectively, in the control group.     

Mental Attention, Consciousness, and the Progressive Emergence of Wisdom

I discuss the mental–attentional mechanisms of consciousness, meditation, and the emergence of wisdom. A developmental (neoPiagetian), dynamic flash-light model of mental attention is used. I model the initial stages of consciousness in infancy, showing that the growth of consciousness is influenced by the number of schemes that attention can coordinate. I discuss ordinary consciousness in adults and the stages/levels of adult development in consciousness. Wisdom is defined as an expectable but often missed outcome of adult development. To accelerate access to wisdom, two complementary paths are mentioned: a natural life-experience path and a meditation path. Maturational organismic factors and the role of mental attentional mechanisms in these two paths are discussed, and a constructivist neuropsychological model of what happens in the brain during meditation, and in higher consciousness, is sketched. Processes involved in higher stages of consciousness are then examined from this perspective.     

A single bout of meditation biases cognitive control but not attentional focusing: Evidence from the global–local task

Recent studies show that a single bout of meditation can impact information processing. We were interested to see whether this impact extends to attentional focusing and the top-down control over irrelevant information. Healthy adults underwent brief single bouts of either focused attention meditation (FAM), which is assumed to increase top-down control, or open monitoring meditation (OMM), which is assumed to weaken top-down control, before performing a global–local task. While the size of the global-precedence effect (reflecting attentional focusing) was unaffected by type of meditation, the congruency effect (indicating the failure to suppress task-irrelevant information) was considerably larger after OMM than after FAM. Our findings suggest that engaging in particular kinds of meditation creates particular cognitive-control states that bias the individual processing style toward either goal-persistence or cognitive flexibility.     

“THE NEW SCIENCE OF HEALTH AND HAPPINESS”: INVESTIGATING BUDDHIST ENGAGEMENTS WITH THE SCIENTIFIC STUDY OF MEDITATION

Clinical and neuroscientific studies of Buddhist meditation practices are frequent topics in the news media, and have helped certain practices (such as mindfulness) achieve mainstream cultural status. Buddhists have reacted by using these studies in a number of ways. Some deploy the studies to show the compatibility of science and Buddhism, often using the authority of science to lend credence to Buddhism. Other Buddhists use meditation studies to demonstrate the superiority of Buddhism over science. Within inter‐Buddhist debates, meditation studies are used to argue for changes in practice or belief, but also sometimes to reinforce certain traditional practices. Benjamin Zeller's threefold categorization of religious groups’ attitudes toward science (guide, replace, absorb) and José Ignacio Cabezón's three ideal types of relationships between Buddhism and science (conflict/ambivalence, compatibility/identity, complementarity) contribute to analysis of Buddhist uses of scientific studies of meditation.     

“But Aren't Cults Bad?”: Active Learning,Productive Chaos,and Teaching New Religious Movements

This article considers the challenges inherent when teaching about new religious movements (“cults”), how successful instructors have surmounted them, and how teacher‐scholars in other fields of religious studies can benefit from a discussion of the successful teaching of new religions. I note that student‐centered pedagogies are crucial to teaching new religions, particularly if students disrupt and defamiliarize the assumed and reified categories of “cult” and “religion.” I argue that what works in a classroom focusing on new religious movements will work more broadly in religious studies classrooms, since the challenges of the former are reproduced in the latter.     

Does your mindfulness benefit others? A systematic review and meta‐analysis of the link between mindfulness and prosocial behaviour

Mindfulness‐based meditation practices have received substantial scientific attention in recent years. Mindfulness has been shown to bring many psychological benefits to the individual, but much less is known about whether these benefits extend to others. This meta‐analysis reviewed the link between mindfulness – as both a personality variable and an intervention – and prosocial behaviour. A literature search produced 31 eligible studies (N = 17,241) and 73 effect sizes. Meta‐analyses were conducted using mixed‐effects structural equation models to examine pooled effects and potential moderators of these effects. We found a positive pooled effect between mindfulness and prosocial behaviour for both correlational (d = .73 CI 95% [0.51 to 0.96]) and intervention studies (d = .51 CI 95% [0.37 to 0.66]). For the latter, medium‐sized effects were obtained across varying meditation types and intensities, and across gender and age categories. Preliminary evidence is presented regarding potential mediators of these effects. Although we found that mindfulness is positively related to prosociality, further research is needed to examine the mediators of this link and the contexts in which it is most pronounced.     

Engagement with meditation as a positive health trajectory: Divergent narratives of progress in male meditators

Objective: Studying personal narratives can generate understanding of how people experience physical and mental illness. However, few studies have explored narratives of engagement in health positive behaviours, with none focusing on men specifically. Thus, we sought to examine men’s experiences of their efforts to engage in and maintain healthy behaviours, focusing on meditation as an example of such behaviour.

Design: We recruited 30 male meditators, using principles of maximum variation sampling, and conducted two in-depth interviews with each, separated by a year. Main outcome measures: We sought to elicit men’s narratives of their experiences of trying to maintain a meditation practice.

Results: We identified an overall theme of a ‘positive health trajectory,’ in particular, making ‘progress’ through meditation. Under this were six main accounts. Only two articulated a ‘positive’ message about progress: Climbing a hierarchy of practitioners, and progress catalysed in other areas of life. The other four reflected the difficulties around progress: Progress being undermined by illness; disappointment with progress; progress ‘forgotten’ (superseded by other concerns); and progress re-conceptualised due to other priorities.

Conclusion: Men’s narratives reveal the way they experience and construct their engagement with meditation – as an example of health behaviour – in terms of progress.     

Analytical psychology and Daoist inner alchemy: a response to C.G. Jung's 'Commentary on The Secret of the Golden Flower'

Abstract :  This paper provides a historical, religious-philosophical context for the study of the Daoist text known as  The Secret of the Golden Flower . An updated study is conducted into the controversy over the source of the text including the editions translated by Richard Wilhelm and Thomas Cleary. The main teachings of the text and the basics of two major denominations of Daoism are introduced to ground later critiques of Jung's commentary. The psychodynamics of analytical psychology, especially those concerned with integration of unconscious contents and the realization of the self (individuation) are compared with the psycho-spiritual dynamics of integration in Eastern spirituality based on the Golden Flower text. The paper concludes that it was amiss for Jung to have equated the Western 'unconscious' with states of higher consciousness in Eastern meditation practices, although his claim that Eastern higher consciousness is characterized by a nebulous state of non-intentionality does raise questions about the appropriateness of calling Eastern meditative states 'consciousness'. A new concept is required to characterize the special qualities of this psychic state shared generally by Eastern spiritual traditions and a more meaningful comparison may be found in Jung's concept of the self.     

Why is intelligence associated with stability of happiness?

In the National Child Development Study, life‐course variability in happiness over 18 years was significantly negatively associated with its mean level (happier individuals were more stable in their happiness, and it was not due to the ceiling effect), as well as childhood general intelligence and all Big Five personality factors (except for Agreeableness). In a multiple regression analysis, childhood general intelligence was the strongest predictor of life‐course variability in life satisfaction, stronger than all Big Five personality factors, including Emotional stability. More intelligent individuals were significantly more stable in their happiness, and it was not entirely because: (1) they were more educated and wealthier (even though they were); (2) they were healthier (even though they were); (3) they were more stable in their marital status (even though they were); (4) they were happier (even though they were); (5) they were better able to assess their own happiness accurately (even though they were); or (6) they were better able to recall their previous responses more accurately or they were more honest in their survey responses (even though they were both). While I could exclude all of these alternative explanations, it ultimately remained unclear why more intelligent individuals were more stable in their happiness.     

Buddhist meditation in Britain: 1853 and 1945

Discussions about Buddhist meditation in the West usually focus on the post-1960s period and explain the popularity of meditation in a context of modernistic discourses. In this article the author suggests that meditation was in fact available in Britain much earlier than is usually assumed, in a period which was without doubt ‘modern,' yet which did not quickly produce mass acceptance of meditative practices in its host culture. While the migration of meditation was influenced by modernist discourses, these were sometimes contradictory to each other and hindered acceptance. The author examines how the term meditation itself has evolved, who first brought it to Britain and why, as well as the political and social forces that shaped its trajectory of acceptance and rejection in the first half of the 20th century.     

Happiness vs. mindfulness exercises for individuals vulnerable to depression

An online ‘positivity’ exercise involving the practice of discrete positive emotions was pitted against a mindfulness meditation exercise and an active placebo control. The effects of positivity and meditation were examined in relationship to personality variables known to entail vulnerability to depression. Participants (N = 741) were randomly assigned to the positivity, mindfulness, or control condition. They completed their exercise for three weeks and were assessed on measures of subjective well-being at baseline, post-test, and one, and two months later. Results indicated that all groups showed significant decreases in depressive symptoms from baseline to two months. The positivity exercise uniquely predicted increases in meaning, pleasure, engagement, and satisfaction in life across follow-ups. Dependent individuals responded favorably to the positivity intervention in the short run, but worsened in the long run for pleasure-related happiness. Self-criticism was associated with significantly greater gains in life satisfaction following exercise completion.     

A Study of Student Counselors' Experiences With Meditation

The positive effects of meditation have been shown to be helpful to a variety of client populations and counselors in practice. Researchers analyzed the journals of 60 counselor education students who volunteered to learn Jyoti meditation (JM) over a 6‐week period. Analysis revealed 5 major themes: (a) the scheduling of time for meditation, (b) issues with concentrating, (c) environment for meditation, (d) effects on wellness, and (e) adherence to daily practice. These themes suggest avenues for how counselor educators and supervisors can help student counselors integrate JM as a self‐care strategy.     

A DEFENSE OF BUDDHISM,MEDITATION, AND FREE WILL: A THEORY OF MENTAL FREEDOM

This is my response to the criticisms of Gregg Caruso, David Cummiskey, and Karin Meyers, in their roles as members of the “Author Meets Critics” panel devoted to my book, Buddhism, Meditation, and Free Will: A Theory of Mental Freedom at the 2019 annual meeting of the Eastern Division of the American Philosophical Association, organized by Christian Coseru. Caruso's main objection is that I am not sufficiently attentive to details of opposing arguments in Western philosophy, and Cummiskey's and Meyers’ objections, similarly, are that I am insufficiently attentive to details of Buddhism. I argue that all such objections, however putatively correct, do not rise to the level of objections that actually undermine my account of mental freedom.     

The Pursuit of Happiness and Its Relationship to the Meta‐experience of Emotions and Culture

In this commentary, I provide a brief background of the meta‐experience of emotions, the philosophical and psychological literature on happiness, and further discuss the influence of culture on happiness. The meta‐experience of emotions implies that there are primary and secondary emotions (i.e., emotions about emotions), similar to the concept of meta‐cognitions. Primary and secondary emotions are closely associated with one's cultural background and happiness. Most scholars throughout history believe that happiness per se cannot be taught. However, it is possible to teach practices that lead to the path towards happiness. Promising strategies include loving‐kindness and compassion meditation. These strategies are based on Buddhist teachings, which are deeply rooted in a collectivistic culture. This illustrates the close association among emotions, approaches towards happiness, and cultural background.     

Applying Buddhist Practices to Recovery: What I Learned From Skiing With a Little Buddha Wisdom

The author describes how 5 Buddhist practices—enlightenment, compassion, acceptance, mindfulness/meditation, and the spiritual community—can serve as a foundation for an integrated recovery model that incorporates numerous perspectives from the 12‐step program of Alcoholics Anonymous. An application of the model illustrates how it is applied to real‐life recovery.     

The effects of four days of intensive mindfulness meditation training (Templestay program) on resilience to stress: a randomized controlled trial

The interest in mindfulness meditation interventions has surged due to their beneficial effects in fostering resilience and reducing stress in both clinical and non-clinical populations. However, the relaxation benefits that may occur while practicing mindfulness meditation and long-term benefits of these interventions remain unclear. Fifty-one participants were recruited and randomized into the experimental and control groups, which underwent 4 days of Intensive Meditation (Templestay program, n = 33) and Relaxation (Control, n = 18), respectively. The self-report measures of Cognitive and Affective Mindfulness Scale-Revised (CAMS) and the modified Korean version of the Resilience Quotient Test (RQT) were administered pre-, post- and 3 months after the intervention to measure participants’ levels of mindfulness and resilience. Participants in both the Templestay program and Control groups showed significant increases in their scores on CAMS and RQT after completing the program. During the 3-month follow-up, a significant interaction effect of the intervention method and time was revealed for the individuals’ CAMS and RQT scores. Our findings support the hypothesis that while relaxation practices may have certain stress reduction effects, the effects are predominantly mediated by the mindfulness meditation practice. Furthermore, the long-term benefits of increased resilience observed in the Templestay program group suggest that the practice may be a possible treatment strategy in clinical populations, such as patients with depression and anxiety.