In our last blog we talked about how we have structures that hold the development of our body, mind, and psyche. These forms support our development, and yet at certain times they need to be released for our development to continue.
In our developmental process dysfunction can arise in one of two ways. If we hold on to a structure too long, then that structure may no longer support our development – and may even be inhibiting it. The other type of dysfunction occurs when the structure breaks down or is left too soon. That may also cause serious problems.
I now want to talk about how this relates to our spiritual development. Like psychological development, we also need structures to support our spiritual development. Traditionally, these have been religions and religious organizations. In Christianity, a particular religious denomination will have a creed or dogma that is the core of its teaching. This provides an internal structure for each member in the form of a stable belief system. The external form within a religious denomination consists of the individual church, temple or mosque.
In our Dharma practice, the internal structure is not a belief system per se but a practice that can lead one to the direct experience of reality. The internal framework for this practice is the Four Noble Truths. The teaching of the four Noble truths is typically provided through a particular school or lineage of Buddhism. The three major schools being the Theravada, the Mahayana, and the Vajrayana. These are the three vehicles or bodies that hold the teaching and the practices
The external framework for the practice is typically the sangha, and/or an individual teacher. An intermediate framework may be a particular form of practice such as sitting meditation, watching the breath, walking meditation, metta-or tonglen practice
Traditionally, the Dharma teacher will function within a particular vehicle and a particular lineage within that vehicle. For example, the Dalai Lama functions within the Vajrayana or Diamond vehicle, and he represents the Gelug school of the Vajrayana.
In modern times, and especially in the West, the practice of the Dharma is not necessarily confined to a particular vehicle or school; it may be influenced primarily by an individual teacher or modern lineage that crosses the lines of several schools.
In our meditation practice we need certain structures at various stages of our journey. Early in our journey it may be helpful to “shop around” until we find a teaching method or a teacher that we resonate with. Once we find that it’s a good idea to stay with that particular system or teacher for a period of time so that we become grounded in that practice.
If we shop around too long, or jump ship every time there’s some difficulty, we may never get traction with our practice. It’s okay to be a dilettante for a while but then it’s important to settle in on one practice for a period of time. Eventually we begin to internalize the teacher and the teachings, so we may need to rely on them less frequently-- but it’s always important to have someone available who knows your practice and can help you when necessary.
If we stay with one teacher or teaching or method indefinitely that’s not necessarily a problem, but we maybe narrowing our development and not taking advantage of the richness of the Dharma available through other teachers or methods. The German scholar Max Mueller, a pioneer in the study of comparative religions, has said, “If you know only one religion, you don’t know religion.”
The metaphor of a banana is often used in this context. The banana skin (structure) is needed for the banana to ripen. But once the banana is ripe, the skin must be peeled and discarded for the banana to be consumed. If the banana skin is not peeled soon enough the banana may be rotten and will be inedible. If the banana skin is peeled too quickly the banana will still be green and will not be palatable.
The Buddha taught that even his very own teaching may someday need to be released. In the Diamond Sutra he uses the simile of a raft and a river to explain this about his teachings.
When the Buddha explains these things using…concepts and ideas, people should remember the unreality of all…concepts and ideas. They should recall that in teaching spiritual truths the Buddha always uses these concepts and ideas in the way that a raft is used to cross a river. Once the river has been crossed over, the raft is of no more use, and should be discarded. These arbitrary concepts and ideas about spiritual things need to be explained to us as we seek to attain Enlightenment. However, ultimately these arbitrary conceptions can be discarded.