Too many cooks ....or too many crooks?

Today, after a week of temperatures just below 40C, I have chosen to arise early and and write at the small, informal coffee hut attached to the Morning Baan guest house in Kanchanaburi. I have been staying in a small cottage at the side of the guest house for the past few weeks. It is a tad expensive at £60 ($90) a month, plus bills. The bills in question normally come to about £3 a month but I manage to get by anyways. The coffee hut itself offers Nescafe instant, a local brand of decaffeinated coffee and yellow label tea, if one is so inclined, in a completely self-service format. They also supply marmalade and toast, both of which are as much appreciated by the ubiquitous ants as by the customers.

One of the reasons for choosing this particular location, apart from the obvious pecuniary advantages, is its all pervading quietness. The only disturbance experienced is the singing of the birds and the odd scattering of dried up leaves as a lizard runs full-pelt through the detritus, often on its hind legs.

It is a good place to sit and think, and a good place to write. Since publishing last week's effort, events concerning the Dhammakaya temple have become ever more dramatic with claims and counter-claims being bounced back and forth by those involved in the dispute. A former aid to Phra Dammachayo, Mano Laohavanich, has come forward and made scathing criticisms of some of the financial misdoings of the organisations and, in particular, of the leaders themselves. Having made such accusations, he says that he now fears for his life and has asked for appropriate protection. He may well have a point. The connections of Wat Dhammakaya are far-reaching within Thai society, including some high ranking civil and military figures.

Oddly, images from Dhammakaya services somehow remind me of the Neuremberg rallies of Germany in the 1930s, not sure why...

All such shenanigans seem a very long way indeed from anything Gautama Buddha propounded two and a half thousand or so years ago. Dhammakaya seems to be a very status and rank conscious organisation within which, at least according to its critics, position and status is more related by the ability of the devotee to pay for appropriate merit than it is by deeds, character or spiritual attainment. There is also much criticism of the type of 'Buddhism' being taught at Dhammakaya. Mostly, this concerns such things as the ignoring of even such basic Buddhist concepts as non-self (anatta), and the somewhat obsessively materialistic nature of Dhammakaya preachings (to say nothing of the lifestyles of some of those running the organisation).

Perhaps at this point it should be stated that the Thai Buddhists, even those of the Dhammakaya sect, are by no means unusual in this. It seems to be the fate of all human organisations to change, dilute and essentially corrupt whatever system of belief they were originally intending to promote. A couple of examples might suffice to clarify the point. There are many possible of course, this process seeming to be almost ubiquitous in human affairs.

Firstly, in the religious area, we could take the Christian church and the early influence of the Emperor Constantine. Due to political pressures at the time (around CE 325) it became necessary for the Roman empire to try to create a unified church rather than the endless disputes that fractured early Christianity. To this end, the conference of Nicea was called which established the notion of the divinity of Christ, stated which gospels were to be included in the Canon (and perhaps more importantly, which were to be left out), and imbued the nascent Roman church with much power.

Over the centuries since, many schisms have occurred within the church, usually as a result of devotees within perceiving the all too apparent corruption of the status quo and, as a reaction, choosing to establish another Christian order. Within an all too short a period of time though, the same process occurs, and the inevitable corruption sets in. Organisation, in and of itself, and perhaps by its very nature, seems to invariably lead to the misinterpretation, distortion and corruption of whatever message was originally intended to be communicated.

Essentially, if one looks at the history of Buddhism, Islam or any number of other religions, one will find much the same kind of process occurring. As we progress further and further from the source, it seems to be more or less inevitable that the underlying and pure message will become more and more contaminated. As stated last week, if one is interested in a given spiritual view then it seems wiser to go to the source rather than rely on any subsequent interpretations through churches, temples or any other body that involve self-interested men. I would recommend to anyone who is inclined towards such spiritual matters to go to the source, go to the writings or speeches of the originators of these spiritual systems, rather than rely on later interpretations by those within the system who may have had other things on their minds (power, money, influence, etc) than the spiritual advancement of people.

In politics, much the same sort of process occurs with a truly alarming regularity. For a very obvious example, I could cite my own recent visit to China, when it was all too readily apparent that whatever was going on there in the name of communism, it was about as far removed from anything that Marx or Engels would have advocated as one could get.

In the US and the UK in recent years, those inclined towards capitalism and idealistically recommending that 'market forces' be allowed to dictate circumstances suddenly found themselves asking for massive state intervention (policies much closer to socialism or even communism) when they themselves were threatened by a sudden deterioration in the financial situation.

One could go on citing examples almost indefinitely. The process of corruption and misinterpretation are very much the norm once an organisation such as a church, a movement or a party are formed; so much so in fact that I am hard put to think of an exception...

When such widespread and ubiquitous corruption is seen from religions to government, from the so-called forces of law and order to scientific bodies (supposedly ruled by logic but all too often dominated by the usual urges to power or to have influence) it seems small wonder that some give up hope that any such human organisation can ever be free of such urges.

Many people have been struck by such thoughts as these in the past, from the early days of the cynicism of Diogenes of Sinope (famous for barrel living...) and Crates of Thebes, to such relatively modern-day luminaries as Henry David Thoreau and Mikail Bakunin. Often, the response they have recommended comes under the general term of anarchism, a term often misused to imply a state of chaos, but which actually is more concerned with returning the power in organisations, particularly governments, back to the individuals and away from the centre.

Perhaps Thoreau put it most succinctly when he said: "That government is best which governs least". He added, as an afterthought, the clarification: "That government is best which governs not at all!"

Naturally, this attitude can (and maybe should) be applied to many other forms of human organisations, not just government.

Back outside the simple coffee house in the garden of the Morning Baan guesthouse, the sun is reaching its zenith and it is time to seek some kind of escape in a slightly more modern, and hopefully air-conditioned, establishment. Fortunately today, there is a slight breeze coming off the river, rendering the environment just about bearable. Tis a beautiful place, despite the presence of a few timber huts dotted here and there, one is very conscious of being in natural surroundings. It seems that wherever one goes in Kanchanaburi, wherever nature has been allowed to predominate it is invariably rather beautiful. The ugliness only comes when the humans start to interfere...

Resistance is Futile...

During the past two weeks, the relentless heat of March in Thailand been happily punctuated by the occasional, and much appreciated, thunderstorm. The rain lashes down in huge torrents, often accompanied by rumbling thunder and sheet lightning. Experiencing such a downpour in itself is a pleasure in this climate and, barring dangers of the electrical nature, it is actually quite enjoyable to wander along the street and allow yourself to be well and truly soaked in such a way. Within the hour the rain will be gone again and you will find your clothes drying quickly as the sun resumes its normal intensity.

In this country the heat is more or less continuous and one needs to be aware of the constant threat of de-hydration. Luckily the distractions of flaneurial lifestyle tend to take care of any dangers of that sort; here in Kanchanaburi there is a wide choice of cafes and eateries for one to retire to should one feel the need. There are also the pleasures of cartons of frozen latte to be indulged in, perhaps one of the most quenching of drinks, although maybe not the most healthy. Many roadside retailers offer this option.

To survive and even thrive in such heat one needs to adopt a certain attitude, to be capable of a certain resignation, or even surrender, to the inevitable. Wasting energy wishing things were somehow different just leaves you even more frustrated. Resistance is futile, as famously pointed out during a famous sci-fi series of recent times. This attitude can be useful to adopt in many areas of life and it is very much part of the culture in many Eastern countries, particularly those which have adopted Buddhism as their national religion or where that spiritual discipline exerts a strong influence. In the West, on the contrary, we are often exhorted to 'fight the good fight' and to give battle to all manner of things that we disapprove of. The symbolism involved, even the language itself, is that of war. We feel we have to 'struggle to survive' every day, or we are told that we need to 'overcome our weaknesses'. These pervasive uses of language often affect us without our even realising. We live in cultures where these pugilistic assumptions come built in.

The Thais, on the contrary, do not feel the need to spend their whole lives struggling, to waste energy complaining about the inevitable. This attitude can be very frustrating when one is first exposed to it. Coming from the West, or even as in my case, via the frenetic anthill that is China, there is a 'things need to be done and done now' assumption in our interactions. To come from this into a culture of acceptance, of surrender to the inevitable, can come as something of a culture shock to many.

Our predominant and pervasive state of being in the West seems to be that of being continuously wound up about one thing or another. We are worried about our jobs, our pensions, our families, the state of the world and the other people on the road who always seem to be intent on cutting us up and rendering our journeys as frustrating as possible... and that is just the phenomena we perceive as outside of ourselves. On the inside there is the constant dialogue, the shoulds and the shouldn'ts, the musts and the mustn'ts... worrying about the things that went wrong in the past or those that might go wrong in the future. Even worrying about ourselves and who or how we are.

It is tempting may think of this as a modern problem but it has plagued humanity for thousands of years. About two and a half millennia ago a wandering ascetic by the name of Siddhartha Gautama understood this as the human condition and decided that he wanted to find a way, or a path, around it. In order to do so he resolved to sit and meditate beneath a bodhi tree and not stop until he had found the solution to the problem. According to legend, he meditated for forty days and forty nights before the solution was clear to him. After his enlightenment, Siddhartha Gautama became known as the Buddha, or 'the Awakened One'. So began the practice of Buddhism.

For those of us in the West used to having our religions defined by theology and by faith, Buddhism comes as something of a challenge. In fact, many would not consider it a religion at all. Certainly the Buddha made no claims to Godlike status although many followers since have chosen to deify him. He himself said little on the issue believing it to be irrelevant to his teachings. He was far more interested in the practice of these ideas than in theological discussion. In this sense, Buddhism is more a philosophy, or even a form of psychology, than a religion. In essence, one can be adopt Buddhist practices without contradicting one's own religious beliefs in the slightest. A Christian employing these techniques is likely to end up a better Christian, a Jew a better Jew, a Hindu likewise.

At base, Buddhism is concerned with following a path that enables us to escape our essentially self-inflicted sufferings. It does this by getting us to follow ethical and disciplinary practices that aim to allow us to achieve a sense of space between our selves and the thoughts, emotions and concerns that monopolise our minds. Perhaps the most basic practice of all, and one which has been explored very thoroughly in Buddhism, is that of meditation.

Now, there are many, many different techniques of meditation taught within Buddhism and within other spiritual schools; far, far too many for an article such as this to go into in any depth. For the sake of simplicity I will refer to just two of the main practices: Anapanasati and Vipanassana.

Anapanasati may sound like a starter that you might order in an Italian restaurant but it has, in fact, little to do with Mediterranean cuisine. It is perhaps the most basic of meditation technique and is often used to help beginners at the start of their practice. In itself, anapanasati has many forms but they all revolve around the idea of paying attention to the breath. The breath was chosen as a focus in this way because it is always available to us. Perhaps the simplest technique within these forms is where one is encouraged to focus on the sensation of the breath at the tip of the nose; focus on the breath going in; focus on the gap as the breath changes direction; focus on the breath going out. That's it! It really is that simple. At the start you may wish to do this for 15 minutes or so. You can count if you wish, one as the breath goes in, two as it goes out. Or even countdown from ten to one with each cycle of breathing. It really doesn't matter too much which form you adopt but what does matter is building the ability to keep the mind focussed on a single point.

Anapanasati can be thought of as the mental equivalent of callisthenics, or basic exercises for the mind. You are simply building up the ability to stay with a single idea. Sound simple? Try it for 15 minutes and see how often your mind wanders off in that time. You may well be surprised. When it does wander though, as it inevitably will, don't scold yourself or become frustrated. This is where the attitude of acceptance comes in. You simply accept the fact that it has wandered and gently return your focus to your breathing. There is no 'fighting the good fight' here, no struggling with yourself, just acceptance, gentleness, and determination. When you first start this practice do not be surprised if your mind wanders dozens of times during that quarter of an hour but, over time, and much like physical exercise, you will gradually find that you are able to maintain that focus more and more as your powers of concentration grow. As they do so you may also begin to notice a certain peacefulness coming over your mind and your attitudes generally.

If Anapanasati is the beginner's exercise in meditation and concentration then Vipanassana can be thought of as the ideal technique for the more advanced. Having said that, it is still remarkable simple in concept and execution. Vipanassana, in the ancient Sankskit, actually means to see things as they really are. In that sense, it is perhaps one of the most profound of meditation practices. It is a process of self-observation and a realisation of the gap between awareness and the things that pass through awareness. Essentially, with this process, one becomes aware that thoughts come and thoughts go but awareness remains. Emotions come and emotions go, but awareness remains. All sort of mental activity comes and goes again, but that essential level of awareness remains. You learn, over time, to stop identifying yourself with the passing thoughts, the passing emotions and the passing mental activity and instead identify with that inner awareness; that which remains whether particular thoughts, emotions or mental activity are there or not. We tend to believe that we are our concerns, our worries, our fears. Using Vipanassana allows the practitioner the inner space and calmness to realise that we are not these things. They are just passing phenomena. They come, they go again; that essential awareness that we are at a deeper level remains.

Many Thais are taught these practices in monasteries and temples throughout the land. Some may spend many months in the practice, some even years. They then take these trainings and attitudes back to their local communities. Perhaps this is another reason why Thailand is known as 'the land of smiles'. People here are generally not 'wound up' the way that we so often are in Europe and America. They have a certain lightness of being that allows them to deal with the demands of life with an enviable equanimity. Many Westerners come to learn these techniques and spend weeks in retreats. Some of these retreats are of the silent variety. The would be practitioner is not allowed to communicate with others on the course, not even through gesture. It is that this outer quietness will reflect, eventually, on the inside. Often they will come out of the training profoundly changed. Their troubles may not have disappeared but how they respond to them has changed fundamentally.

To have this freedom from the need to control, to comment (internally or externally), to react to the passing problems and troubles we all have to face on a regular basis, is a liberation indeed. When one meets people who have just been through such a training one is often struck by the peacefulness and the quietness that emanates from them. They seem to feel no need to be anything other than what they already and truly are. An effortless, an ease, a calmness seems to pervade all they do and their every expression.

Some lucky souls seem to have this inner peace quite naturally. Somehow they escaped the need for self criticism and self correction that so many of us feel. No one ever taught them to be that way and it sometimes comes as a surprise to them when they learn of the struggles that the rest of us routinely go through.

 I remember years ago reading of the great golfer, Sam Snead, known for the beautiful fluidity of his golf swing (and for being an all-round pleasant individual). He was once asked by a coach what he thought about when he swung. The coach was interested in how he could use the great golfer's mental approach and technical understanding to improve his student's game. Snead looked at the man quizzically for a couple of seconds and then reflected on the question for a while longer. Finally, after considering his answer for quite some time, Snead looked back to the coach and simply replied: “Nothing – nothing at all.”