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A day workshop led by Jnanagarbha
Sunday 19th June,
10.30am – 4.30pm
Croydon Buddhist Centre
Jean-Paul Sartre infamously claimed that “hell is other people”. Whatever we think of this, the truth is that practising in the Triratna community we have to spend a lot of time with other people.
If you’d like to
- feel more fully at ease in groups
- understand how different people relate to groups in different ways
- communicate with others more fully – hearing and being heard
- explore the phases that groups go through
Then this workshop is for you.
Knowing something about group processes, and having more awareness of our own habits and responses in group settings can help us both to use them more effectively for our own Dharma practice, and to communicate the Dharma more effectively and to a wider range of different people.
This is workshop is designed to help us to make more of groups, and is designed as much for those who feel comfortable in groups as for those who find them challenging, and as much for those who lead groups, as for those who take part in them.
The content of the workshop will evolve in response to those who are taking part, although I expect we’ll cover material such as:
- An exploration of the fundamental issue of how to be in relation to others while retaining a sense of self – known as the Love-Will polarity
- Introducing some simple models of group stages:
Tuckman’s famous ‘forming, norming, storming, performing’ progression
John Heron’s Seasons metaphor
Schutz’s ‘inclusion – control – openness’ model.
- Addressing some of the issues of our own and others’ anxiety in groups, looking at:
The three domains of anxiety: understanding, acting and connecting
Existential and archaic anxiety
While this day is a companion to the Mandala of Kalyana Mitrata Day earlier in the year, it is suitable for everyone to attend.
The cost for the day is just £25 and you can book online, or call the Centre on 020 8688 8624
When I first attended a Buddhist weekend retreat I was asked to bring with me something which was significant or held meaning for me. It took me a long time to think of anything that fitted this description, but after some reflection I remembered the ‘Litany against Fear’ from Frank Herbert’s novel ‘Dune’, a book that had been very important to me in my teenage years:
Fear is the mind-killer.
Fear is the little death that brings total obliteration.
I will face my fear.
I will allow it to pass over me and through me.
And when it has gone past I will turn the inner eye to see its path.
Where the fear has gone there will be nothing.
Only I will remain.
The night before I left for the dry Spanish valley where I was to spend four months on my ordination retreat I felt compelled to watch David Lynch’s (notoriously poor) movie of the book (this was before the Sci-Fi Channel’s diligent, but uninspiring mini-series). Then, a few years later, I led a weekend retreat exploring the novel, as a way of looking at the myths and symbols of science fiction and the extent to which they might be useful in terms of spiritual practice.
I have come to deeply value the role of myth and the imagination within my own spiritual practice, but had noticed that a number of my friends found the whole area completely mystifying. It seemed more than a coincidence that many of these people seemed to be fans of science fiction. My aim for the weekend was to help people to make the connection between the myths that they were responding to in sci-fi, and the mythical aspects of life and spiritual practice. It seems that for many people living in a world marked by scientific reductionism and utilitarian literalism, the world of the imagination can appear to be in the future, or ‘A long time ago, in a galaxy far, far away.’
Traditionally science fiction has not been a particularly refined genre – in the sci-fi books I read in my teens and twenties, the qualities of writing and of character development were often poor, and violence and cruelty were common themes. It has also been a particularly obvious outlet for wish fulfilment, or for the articulation of contemporary views – the Cold War led to a huge number of ‘alien threat’ novels and movies during the fifties and sixties, and more recently political correctness has brought us the elected Queen Amidala of Star Wars: Episode 1.
At its best, however, the freedom to define new social and political systems, and even change the laws of physics (Captain!), can allow science fiction writers to introduce archetypal figures and explore the nature of the human condition in a way which is not possible in more socially realistic fiction. In this way I believe it is possible for sci-fi to provide a launching pad into the imaginal realm. Thankfully, contemporary writers have begun to marry high standards of writing with this complexity of concepts – although I don’t read much fiction these days I’d particularly recommend Neal Stephenson‘s genre-busting books.
Those who are chronically averse to science fiction are unlikely to become converts, but if you have nurtured a secret affection for sci-fi then perhaps you can begin to have the courage to come out of the galactic closet. Ultimately it may be that science fiction can even be useful in helping us to see how those that we perceive as ‘alien’ are in fact no different from ourselves.
Frank Herbert, 1965 (published by New English Library)
Set in a feudal society of the far distant future the novel charts its protagonist’s maturation and fourfold initiation: firstly to Duke, then to manhood and leadership, to prescient super-being and ultimately to Emperor. Herbert interweaves his twin interests in psychology and ecology through the symbolic aspects of the story, such as the desert planet Arrakis (the ‘Dune’ of the title) and its giant sandworms, as well as through the themes and characters. These themes include the integration of masculine and feminine, and the principles of prescience and memory. The hero’s teachers are classic Jungian archetypes, and the desert planet is peopled by the wild and fierce Fremen, who live in rock warrens, and hoard water which will one day allow them to catalyse an ecological transformation of the planet. There is also the secretive Bene Gesserit sisterhood who manipulate religions and genetic lines through the use of their greatly heightened powers of awareness.
As a teenager it was this combination of the psychological and ecological which appealed to me, and I was particularly struck by the incredible acuity of perception of the Bene Gesserit – a faculty I now know as mindfulness. In ‘Dune’ Herbert achieved a level of symbolic truth which surpasses anything else he ever wrote, and it is this symbolic content more than the subtlety of his concepts which makes it a great novel.
I was doing some house-keeping on my computer this morning and came across this piece, which I wrote for the Buddhist Arts magazine Urthona about a decade ago – I’ve tweaked it slightly to bring it up to date a bit. I’d love to hear your recommendations for good sci-fi – ancient or modern.
There are many hundreds of meditation practices found in religious traditions and personal development systems throughout the world, and although it might look like people are all doing the same thing when they sit with their eyes closed, they might well be doing any of this huge range of different things. One way to get an overview of all these different approaches, is to see them as fitting into one of four broad categories – or maybe a combination of two or more of them.
In this types of practice you focus your attention on one aspect of your experience, and train yourself in regulating your attention by patiently and consistently bringing your mind back to this focus of attention whenever it drifts off. Meditating in this way calms and focuses your mind, and brings together all your scattered energies and thoughts. Body awareness meditations and mindfulness of the breath are both practices of this type, and are this approach is the best way to learn to meditate for most people.
In these meditation practices, you bring into being, or further develop, a positive quality or state of consciousness, using your imagination, memory and will. The classic example of this type of meditation is the family of meditations known as the Brahma Viharas, which are also called The Four Imeasurable in the Tibetan Buddhist tradition. The root of these is the cultivation of loving kindness (metta bhavana or maitri bhavana), the fundamental state of positive regard and well wishing which underlies all others. When you experience metta and you encounter suffering, then your natural response is one of compassion (karuna), and when you encounter growth, development and happiness your response is one of sympathetic joy (mudita). The fourth practice is the cultivation of equanimity – the capacity to respond creatively and from your values without being either overwhelmed by all the suffering in the world, or intoxicated with pleasure.
This approach can be seen as complementary to the concentrating practices, because instead of focusing the attention on one specific aspect of your experience, when practising in this way you seek to remain open to all of your experience even-handedly. This type of meditation is often done with your eyes slightly open, so that you pay equal attention to images, sounds, physical sensations, etc. and allow them all to come and go without getting caught up with any one of them. Japanese Zazen and the Tibetan practices of Dzog Chen and Mahamudra can be seen as practices of this type.
Once your mind is settled, then you can turn your focused attention onto your experience so that you can see it more clearly. This might mean observing the way in which your thoughts, feelings and sensations come and go, or exploring your experience to try to identify the self that we all presume to be there. Sometimes, as in koan practice, this might include the use of words, but often it is more an attitude of inquiry, as your mind may be too refined for discursive thought.
Mixing and Balancing
Any particular meditation practice might include any one, or several of these four modes or dimensions of practice, with many complex meditations in the Tibetan traditions including phases of each.
It is worth remembering that these definitions are just a guideline, as the practices do not have distinct boundaries, and whenever you are meditating you need to maintain a balance between consciously guiding your attention (concentrating) and being receptive to whatever experience is arising (receiving). If you focus too much on concentrating your meditation will become tight and dry, but if there isn’t enough focus then you are likely just to drift away from meditation into daydreams.
Over the last 20 years, mindfulness has become an increasingly important concept in psychology. The term and idea come from Buddhist teaching and meditation, although the original term (Pali: sati, Sanskrit: smṛti) is better translated as ‘recollection’. Contemporary scientific interest in mindfulness emerged from the work of Jon Kabbat-Zinn, who began working with mindfulness meditation in a Massachusetts clinic in 1979. Initially his focus was on pain and symptom management, but it soon broadened out to a much wider range of applications, including preventing depression relapse, anxiety, heart disease and managing cancer treatments.
Kabbat-Zinn’s definition of mindfulness is
‘paying attention in a particular way: on purpose, in the present moment, non-judgmentally’ (1994)
Marlatt and Kristeler define it as
‘bringing one’s complete attention to the present experience on a moment to moment basis’ (1999)
Although Bishop, Segal et al (2004) have sought to clarify two dimensions of mindfulness:
i. self regulation of attention on immediate experience
ii. orientation of curiosity, openness and acceptance to it
This definition emphasizes the fact that noticing is often not enough in itself to effect helpful change, the emotional tone or attitude is also important.
Dr Richard Davidson of Wisconsin University has carried out wide-ranging research into the effects of meditation, including the benefits it brings to immune response, mood, energy levels, etc. as well as measuring the changes in brain chemistry and function that accompany these. Most recently, research has shown that meditation also results in physical changes to the brain in as little as eight weeks.
Californian professor, Dr Paul Ekman undertook research on people’s sensitivity to ‘micro expressions’ and found that meditators were the only group to consistently score higher on recognition of these. This means that meditators are better judges than police officers and other professionals of, for example, whether somebody is lying or not.
Mindfulness Based Cognitive Therapy for Depression (pioneered by Segal, Williams and Teasdale) is now recommended by NICE as the most beneficial treatment for those suffering multiple episodes of depression. Similar work is now being done in the use of mindfulness for recovery from addiction, and management of stress (Mindfulness Based Stress Reduction – MBSR.
A day workshop at Buddhist Centres across England
Sangharakshita has famously said that he believes that we can be friends with anyone. This is a bold ideal, and one that most of us struggle to come anywhere near.
In this fun and challenging day we will see how the symbolism of the mandala, the magical rites of the Tantra and Jungian archetypes can offer us new insights into communication and connection, and support us to be a better spiritual friend to more people.
• To connect more deeply with your friends, and help you to make friends with a wider range of people
• To explore your habits and assumptions about communication
• To make your interactions with your friends more conscious, so as to increase your choices, and expand your range of responses
A day workshop that will include:
- Mining our collective knowledge of the Mandala of the Five Buddhas, myths, fairy tales, books, movies and real life to explore the archetypes of the King/Queen, Warrior, Magician/Wise Woman and Lover.
- An exploration of the Tantric rites of Attraction, Prospering, Pacification and Destruction and their correlations
- Music, embodiment exercises, and plenty of opportunities to experiment with communicating in a range of different styles
- Mantra chanting and meditation
when and where?
- Blackburn Buddhist Centre – 26th November
- Manchester Buddhist Centre – 27th November
- Brighton Buddhist Centre – 22nd January 2012
Probably 10.00am to 4.00pm, but check with Centre to confirm precise times.
how do I book?
Call me for more information or contact the Buddhist Centre concerned
what do people say about it?
“This was a great day, that Jnanagarbha led with consummate skill. I was touched by his openness in the expression of his core values and his trials in living by them. The day had the perfect mix of instruction, participation, playfulness and challenge. I think all participants will have been surprised to have expanded their communicative range to a greater degree than they perhaps realised was happening in such a fun and engaging day. I would recommend this event to other Buddhist centres, and look forward to welcoming Jnanagarbha back to Croydon for more. Sadhu!”
Dhammavijaya, Chair, Croydon Buddhist Centre
why aren’t you coming to my local Centre?
I’d be delighted to! Talk to your Centre team or give me a call.
Pride has a mixed press in our culture, our relationship with it having been complicated by its heading the list of the Seven Deadly Sins. This perspective was imported from the Ancient Greek concept of hubris, in which the crime of a mortal seeking to become godlike and suffering the inevitable retribution of Nemesis formed the plot outline of many Greek tragedies. The continued bad press for pride has sometimes been seen as a tool of oppression in an inequitable system, as the encouragement of humility in those who are disempowered can be used as a way of encouraging acceptance of inequity and passivity.
However, since the seventeenth century there has been a gradual shift in perspectives on pride, so that it can now be seen as healthy, rather than excessive, sense of self-worth. It can be argued that the hubristic inflation of self-worth is not really pride, and is often a compensatory mechanism for a lack of genuine pride. It is now more commonly the case that individuals lack a sufficient basis of self-esteem, although hubris can be a significant issue for a leader, and we all know people who have ‘believed their own publicity’ and experienced the sense of schaudenfrade when they ‘got what they deserved’.
In its pure form, pride is rather more a mode of being than a feeling per se. Pride is expressed in presence, bearing, and how you relate to yourself, to others and to the circumstances of your life, especially in how in how you respond to success and failure. Such a healthy self-regard is often reflected in a healthy regard from others. Pride can also be looked at in terms of what it is not, as it is characterised by a freedom from shame and guilt and from the need for self-justification. In this respect it is an essential component of a maturation process, and an essential ingredient in the psyche of a leader. The relation to shame and guilt here reflects the fact that pride has a social aspect that can enhance the individual dimension, so that the vague sense of pride is amplified to a fully-fledged feeling. It is in this respect that pride has been adopted by the LGBT community.
As a feeling experience that makes an impact on us, pride is most likely to be experienced in relation to a specific achievement. Pride is usually associated with accomplishment not moral worth, so that it has been said that one can feel pride about doing well, but not about doing good. Perhaps it can be argued that one’s underlying sense of pride comes from a sense of moral worth and general capability, and that full-blown feelings of pride arise from specific achievements. Many people’s strongest experience of pride is in relation to the achievements of their children. As a leader, while you may experience pride in relation to a job well done or a strategy achieved, it may well be in regard to your metaphorical children – be they projects of protégés – that you experience most pride, albeit vicariously.