Mindfulness Based Stress Reduction (MBSR), Zen Buddhism, and
Karma Yoga (as described by the Bhagavad-Gita) on a superficial level, seem
like very different practices. However,
at least one central theme is inferable from these practices: effortlessness in
activity. This effortlessness can also
be described as being in a flow state, or a sense of absorption in activity so
that negative emotions such as doubt and anxiety fall aside. This is state is correlated with a withdrawl of the sense of self.
MBSR can be described as allowing experience to be, this is accomplished
by learning how to surf the waves of thought, perception, and sensations. Eventually
the process becomes effortless, and the meditator simply becomes the observer, and allows the sense of self to dissolve. This is described by Jon Kabat-Zinn as like watching a waterfall in the crevice behind it. Intimately close to the waterfall, but
out of the torrent of the experience.
Zen practice, as represented by several koans, stresses less
the turning inwards on the mind but emphasizes awareness in everyday activity. In Buddhist terms, this emphasis is on right
effort, effort that is used towards staying in the present moment, effort used
to turn awareness to the present moment.
This is distinguished from what could be called unskillful effort. For example in Paul Reps, Zen Flesh, Zen
Bones, he relays the koan of Tozan’s three pounds. In this koan a Zen master when asked what is
Buddha, responds “this flax weighs three pounds.” (Reps 105).
Rather than engaging in intellectual theorizing the Zen master simply
demonstrates what the correct effort in the present moment is; for him it was
staying with his activity of weighing flax.
This approach avoids the pull of the mind that wants to pin down and
understand concepts at the intellectual level when its unnecessary, and not
helpful to do so. The part of the mind that thinks in planning, step taking,
studying ways, usually applies too much effort to the situation. This is why the Zen master rejects this
approach as a part of her spiritual practice.
For example, when the student asks his master whether the path can be studied,
the master says that studying will make the path far away and that the path
does not belong to perception or non perception. (105).
In Zen practice the effort is just in staying with experience as it
arises, without making intellectual effort, but effort is still applied to the
activity. Nevertheless, that effort
places you “in the same freedom as sky.”
(105). Which feels light and
effortless because the thinking and planning sense of self has been let go of. The process of living happens without that
self that gets tired and world weary.
Although I am not an expert on Vaishnavism, significant
parallels can be drawn from MBSR and Zen Buddhism. In the Bhagavad-Gita Krishna exhorts Arjuna to
practice Karma Yoga by carrying out his caste duty without regard for the
results. (Prabhavananda 40). Carrying out this effort, however, requires
that one surrender to their ego, free oneself from “hankering after happiness”,
free oneself from anger, as well was all things of desire. (42). In Karma Yoga this process is carried out by
giving up all regard for the results of actions, and meditation. By doing so the small sense of self, atman,
merges with the universal oneness of God, Brahman, and that person can truly
know peace, free from desire. (44). Although, probably poetic, the description of
enlightenment that results from the practice of Karma Yoga could be said to be
effortlessness in experience because there is no longer an individual to exert
effort.
All three of these traditions encourage individuals to drop
conceptualization and take up activity just for the sake of the activity. MBSR
stresses this more so in formal meditation, but also encourages daily
mindfulness, as does Zen Buddhism. In
these practices activity becomes the central focus of awareness, so that
thoughts of self fall away and the awareness of the object becomes purer, more
enjoyable. Similarly, Karma Yoga
requires this constant mindfulness so that the yogi can drop attachment to
gain, pleasure, etc. from their activities and in this way drop clinging to the
ego. One result from these practices is a state of flow, or being in the zone.
Whether or not there is, or should be more, to a spiritual practice, or end goal of religion is a bigger question that won't be discussed here. But surely any practice that did not encourage and provide tools for getting into flow states regularly, would seem lacking because the state of flow is so enjoyable.
Whether or not there is, or should be more, to a spiritual practice, or end goal of religion is a bigger question that won't be discussed here. But surely any practice that did not encourage and provide tools for getting into flow states regularly, would seem lacking because the state of flow is so enjoyable.
