The Buddhist Spiritual Path: A Counselor‘s Reflection on Meditation, Spirituality, and the Nature of Life

Wanpen Murgatroyd

The author describes her spiritual path from the perspective of a person who was raised in a Buddhist tradition and trained in a Western mental health profession. A foundation for the Buddhist concept of mental health is presented, and the relationship among counseling, Western develop- mental theory, and the development of a spiritual path is discussed. Strat- egies are presented for assisting clients with their search for spiritual development.

uestions have been raised about the nature of Buddhism, specifi- cally whether it is a religion, a philosophy, a way of life, or a psy- Q chology of human personality and behaviors. For some, Buddhism

is all of these, and for others, none of these. A possible reason for this con- tradiction is that Buddhism seems to defy any attempt to approach it with preconceptions. Followers are asked to directly experience what they believe rather than what they think about its concepts (Capra, 1991; Fontana, 1986; Walsh & Vaughan, 1993). For this reason, the purpose of this article is to de- scribe experiences along my spiritual path as a woman who was raised in the Buddhist tradition and educated in a Western mental health profession.

It seems that both Buddhism and mental health, as conceptualized in the United States, share many common beliefs regarding the development of health: the ability to live in harmony with oneself, others, and nature; the fulfillment of one’s potentials; and the importance of the purpose of one’s existence. As a Buddhist, an educator, and a counselor, I have inte- grated many Buddhist concepts into both my teaching and my counsel- ing. Following are a brief description and clarification of key Buddhist concepts, a conceptual framework for practice, and a description of my path to spiritual development, including how meditation is an integral part of my spiritual path.

Buddhist Concepts of Mental Health

The following concepts were selected for elaboration on the basis of per- sonal interpretations and their influence on my professional life: the innate

Wanpen Murgatroyd is an assistant professor at the University of Northern Iowa, Cedar Falls. Correspondence regarding this article should be sent to Wanpen Murgatroyd, Counselor Education Program, Department of Educational Leadership, Counseling and Postsecondary Education, Uni- versity of Northern Iowa, Cedar Falls, IA 50614-0604 (e-mail: wanpen.murgatroyd@uni.edu).

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nature of self, the nature of the mind, the impermanent nature of life, and the connectedness and unity of all things.

The Innate Nature of Self

In Buddhist philosophy, mental health involves reclaiming one’s innate nature of self (one’s birthright) or the ”Buddha nature” (Trungpa, 1987). Each person is endowed with an innate intelligence to live with a sense of well- being even when facing the inherent change, loss, and pain in human life. Nevertheless, life is a paradox; one often tries to escape or deny these human conditions rather than trusting one’s Buddha nature. When a person becomes alienated from an innate nature of self, often he or she feels disconnected from others as well and will begin to live in a perpetual void and confusion as if a core is missing (Plamintr, 1994).

The Nature of the Mind

Buddhism emphasizes understanding the nature of one‘s own mind where the external world is experienced through the senses: seeing, hearing, smell- ing, tasting, touching, and thinking. However, “thinking” often overshad- ows other senses. Thus, a person does not experience life as it is until they quiet the thinking mind through meditation (Plamintr, 1994).

Buddhism teaches an awareness of mind activity, or being ”mindful,” to reduce the excessive preoccupation with thoughts, emotions, fantasies, and self-protection. Once Buddha reached his final state of “enlightenment,” he understood that happiness is but a state of mind, and when the mind tries to hold on to its creation, it suffers because life by its nature is impermanent (Kornfield, 1993).

The Impermanent Nature of Life

As life unfolds, its impermanent nature is manifested in two forms of change: (a) developmental changes that are a predictable and expected part of a life-unfolding process, such as moving away from home, entering the world of work, getting married; and (b) circumstantial changes that are unwanted and unexpected and caused by life’s uncertainty, such as unemployment, divorce, major illness, or the death of a loved one (Komfield, 1993).

One of Buddha’s teachings after his enlightenment is the simple truth that one suffers in life because of life’s constant changing nature. It is hu- man nature to hold on to what one likes and push away what one does not like (Kornfield, 1993). However, life has its own rhythms of change that do not always synchronize with one’s desires and sometimes will bring on what one fears. The concept of impermanence implies that everything is chang- ing and flowing. Life brings not only problems but also solutions. This natural rhythm of life renews itself when a person stops trying to hold on to things

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that are constantly changing as part of this natural process. Yalom (1980), an American existentialist, offered a similar viewpoint: “the confrontation with the givens of existence is painful but ultimately healing” (p. 14).

Related to the concept of the impermanent nature of life is the Buddhist teaching of connectedness and unity of all things. How does change or impermanence relate to unity or connectedness when the concepts seem to be opposite? As is true for yin and yang, they are opposite but not separate.

Connectedness and Unity of All Things

All lives are interdependent because one’s life is sustained by relationships with other people, animals, plants, and a life-sustaining environment. These interrelations are the essence of all phenomena in the world (Capra, 1991). This does not mean that one does not have both an individual identity and also differences. Despite the differences, one is not separated from others, because all people are connected to the same web of life. Life and death, good and bad, and pleasure and pain are all dualities in an individual’s life. Just as yin and yang are not separate, neither are these dualities.

Capra (1991) described this symbol (see Figure 1) as

two archetypal poles of nature represented not only by bright and dark, but also by male and female, firm and yielding, above and below. . . . The two dots in the diagram symbolize the idea that each time one of the two forces reaches its extreme, it contains in itself already the seed of its opposite. (pp. 106-107)

FIGURE 1

The Symbol Yin and Yang

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This interrelationship, a basic principle of a Buddhist way of life, means that no one can “gain” without a “loss” to others or to oneself in another area of life (Thich Nhat Hanh, 1990). For example, a person who works hard to gain power and wealth has less time for significant relation- ships. This concept is not the same as denunciation of all material possessions, but rather, the teaching of living in a relationship that is guided by moderation.

The Buddhist concepts that have been described in this article are the foundation of my spiritual journey to knowing myself, sustaining my life, achieving mental health, and helping others. In the following section, I ex- amine Erikson’s (1963) theory of developmental tasks and Kornfield’s (1993) concept of spiritual needs and tasks. Collectively, they offer counselors a useful framework for helping clients honor both their spiritual needs and their developmental tasks, thus nurturing their sense of well-being.

Implications for Practice

Framework for Counselors Kornfield (1993) believed that each life stage presents spiritual needs and tasks that seem to develop in a general pattern of active living, service to others, and contemplative living. These spiritual tasks seem to complement Erikson’s (1963) developmental tasks. Erikson explained the epigenetic prin- ciple as a systematic unfolding of biological development that endows an individual with a capacity to perform a certain task required by a society. To expand on Kornfield’s (1993) concept, I compare spiritual development with Erikson’s developmental tasks from infancy to old age.

From Erikson’s (1963) perspective, childhood (birth to 12 years) is a pe- riod of growing up, of learning lifelong skills, and of education. During this time, learning to trust parents and others, becoming autonomous, develop- ing initiative, and becoming industrious are tasks a child must accomplish for healthy development. In Buddhist tradition, parents, family members (both immediate and extended), and the community nurture the child’s innate nature through acceptance, belonging, and connectedness.

Erikson (1963) believed that the rebelliousness of adolescence is impor- tant for development. In their quest for identity, adolescents insistently question and rebel so that they can find their own truth. Buddha taught his followers not to believe blindly and not to follow any guidance or rules, including his own teaching, without investigation. Buddha is believed to have said, “We must be a lamp unto ourselves” (Kornfield, 1993, p. 157). Buddhists believe that from adolescence onward, searching for personal truth is a lifelong spiritual task.

Erikson (1963) believed that adulthood is the time to cultivate one’s inti- macy and ”generativity,” providing not only for one’s own family but also for the community and future generations. This is the time in life when

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balancing one’s own dream and caring for others is one’s spiritual task. It is a recognition that an individual identity lives on through the survival of others and future generations.

The last stage brings a contemplative life: a desire to understand unique contributions and the meaning of one’s life, which comes from understand- ing the developmental tasks of achieving integrity and gaining wisdom.

Erikson’s (1963) developmental stages and Buddhist spiritual tasks suggest that there is a gradual evolution of meanings and self-transcendent concern throughout life (see Table 1). In childhood, adolescence, and early adulthood, the concerns seem to center around building trust, being autonomous, estab- lishing identity, career choice, and intimate relationships. In middle and later adulthood, one’s concerns shift to compassion, connectedness, and finding meaning and courage to accept the impermanent nature of life. The self- centeredness that is present in adolescence shifts to concern for others, and the individual begins to see how he or she is connected to all lives. These develop- mental tasks seem to reflect Kornfield’s (1993) belief that each life stage offers the individual different spiritual tasks of active living, service to others, and contemplative living. This framework gives counselors an opportunity to assist clients with life transitions and difficulties and spiritual development.

The Author‘s Path to Spiritual Development

The development of a spiritual path is a personal journey, although these steps might also be beneficial in counseling clients. Counselors can recom-

TABLE 1

Erickson’s Developmental Tasks and Buddhist Spiritual Needs and Tasks

Life Stage Developmental Tasks Splritual Needs Spiritual Tasks

Infancy

School age

Trust

Autonomy Initiative Industry

Adolescence Identity

Early and middle Intimacy adulthood Generativity

Old age Integrity

Connectedness

Belonging Acceptance

Search for personal

Connectedness Compassion

Awareness of impermanence Service to others

Wisdom Meaning of life

Active living

truth Active living

Unity Contemplative living

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mend all or some of the following steps, as appropriate: respect the change that life brings, accept the spiritual needs and tasks that come with each life stage, appreciate ordinary experiences of everyday life, allow time for con- templative silence, and practice meditation.

My spiritual life begins with an appreciation and awareness of the chang- ing nature of the natural world, which constantly reminds me of the imper- manent and changing nature of life. In addition, nature teaches me that spiritual needs also change, just as seasons change: there is a season for contemplative living, a season for active living, and a season of service to others. Nature shows how life renews itself through the beginning and end- ing of each day, the changing of the seasons, the ebb and flow of the tides, and the rotation of the sun and the moon. I feel a sense of renewal when I am synchronized with my natural surrounding.

The Dawn is here, Melting away the darkest night. Warm, vibrant glow wakens the earth to life. I hear my song, Resonates with joy and compassion. The seasons change, I return to the Self.

While Erikson spoke of biological readiness to perform certain tasks at different stages of life, Buddhism recognizes the spiritual dimension of each life stage. Clients would benefit from a simple reminder of being in har- mony with the natural law and an awareness that each developmental stage of their life has different spiritual needs (e.g., developing intimate relation- ships, finding meaningful work, raising a family, scheduling contemplative time, doing community service).

I am often lost in the trials and tribulations of life’s difficulties. When I find myself trying to be who I am not, living a complicated life, I feel alien- ated and preoccupied with past events and future plans. At these times, I turn to the ordinary experience of my everyday life and the simplicity of the present moment, such as watching the hummingbirds fly or enjoying a good conversation over a cup of tea, in order to sustain and renew my spirit. In my experience working with clients in distress, I find that they are often so focused on alleviating their burdens that they overlook the simple expe- riences of everyday life that can help to sustain their spirit.

By turning to contemplative silence, an inner quietness is created by let- ting go of the preoccupation with thoughts and actions. I allow a natural receptivity and insight to guide me to clearer understanding of the situa- tion and a proper action that I might take. This inner quietness can be prepa- ration for meditation practice as well.

Meditation and Personal Amlication

Buddhism offers meditation as a means of understanding how fear and a desire to escape from pain have conditioned an individual’s perceptions of

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self and life. Through meditation, one learns to reconnect to the state of well-being by experiencing what is going on in one’s mind. Like counsel- ing, Buddhism begins with knowing the nature of one’s own mind before working with or helping others.

Buddhist meditation is a process of quieting the mind; its inherent purposes are to understand the true nature of oneself and to live in the present by giving full attention to everyday life experiences (Trungpa, 1987,1994). To live “in the present” means to be spontaneous, allowing oneself to experience the pain, the wonder, and the simplicity of everyday life, whch in turn will reconnect one to an innate natural state of well-being. The present is the only time that one has where one can change and live fully. The past is already gone, and although one can bring back the memory, the events cannot be changed. The future has not yet come. One can plan for it, but one does not always have control of the plan. In facing whatever is present, one feels both the joy and the sorrow, because a person cannot choose one and avoid the other.

There are many kinds of meditation. I practice ”Samatha” (“the develop- ment of stillness”) and “Vipassana” (”the development of insight”; Trungpa, 1987, 1989, 1994).

Samatha is a meditative technique of paying full attention to or being mindful of the breathing (which is a source of life) in an uninterrupted manner for a sustained period of time and is designed to produce tranquility of mind. The breath is, therefore, chosen because of its availability and its natural state, like the state of one’s mind. When a person is mindful of breathing, he or she becomes aware of its constantly changing nature and is aware of an interval, a brief period when breathing stops, but the body automatically continues the breathing process (Buddhadasa, 1989; Goldstein & Kornfield, 1987; Kornfield, 1993; Trungpa, 1987, 1989, 1994). Clients can learn from being mindful of their breathing to understand that their minds work in the same fashion; there is an interval between thought and action. They choose whether or not they will act.

Vipassana meditation, on the other hand, is a development of ”insight” (to be mindful of what is going on in the present moment) with no desire to be involved, no aversion, and no attachment. The purpose of this meditation is to let go of expectations and preconceptions of how things are and experience life without bias. Sustaining the constant practice of insight meditation produces a quality of awareness, which leads to the ability to recognize reality. One comes to understand the realities of im- permanence, change, and dissatisfaction in all existence. Most important, one learns how to see oneself in a clear, straightforward way, understanding one’s own character and temperaments, strengths, and shortcomings. In general, it is the development of tranquility that generates the necessary stillness of mind that allows for a deeper penetration of insight into human nature. Therefore, meditation is being there fully, directly, and spontaneously with both one’s mind and body (Buddhadasa, 1989; Goldstein & Kornfield, 1987; Kornfield, 1993; Trungpa, 1987, 1989, 1994).

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Meditation, then, offers the possibility of reconnecting with one’s innate nature, which in turn helps one live in harmony with oneself and others and recognize the interdependent nature of all lives. Transcending one’s misconception of self and life, one sees that holding on to things that are constantly changing is the major source of unhappiness. The practice of medi- tation is instrumental in helping me understand and accept the meaning of a Buddhist popular saying, “This too shall pass.” I learn to face what I most fear and to let go of the control by accepting both the desired and the m- desired changes in life.

Meditation teaches clients to relate to their experiences directly, fully, and immediately with acceptance, understanding, and generosity of heart and to resist trying to solve the problem or take any action toward the experi- ence prematurely. This takes the pressure to perform off clients and teaches them to ”be” with their experience fully before deciding whether to act on it or not. However, teaching clients meditation either for psychological or spiritual purposes raises a complicated issue. There are arguments both for and against this practice. Meditation can have harmful effects, particularly for beginners who may practice without proper supervision from qualified trainers. Beginners might not know how to handle painful experiences that surface and might become agitated, anxious, depressed, or develop psy- chosomatic symptoms. Clients with a history of psychosis might not be able to face painful memories, which could result in a breakdown (Walsh, 1993). I would rather recommend meditation to clients and refer them to experi- enced teachers outside the therapy relationship.

A Personal Reflection

A long time ago, I made a major decision to move away from home (in a spiritual sense) thinking that I could leave all my difficulties behind and get on with life. Of course, I was surprised to discover that painful memories followed me like a shadow, despite my effort to focus on my professional life. I sometimes allow myself to glimpse at the desire to return home and face these past fears, but I always find many good reasons not to, such as

The Sun does not set in Iowa! How do I know that my day is ended, And the night begins? The monotonous drum beat, I continue to dance. Yearning to return home at the end of my day. But the Sun does not set in Iowa!

Over the years, I have begun to understand the greater purpose that moves me to where I am now. Entering a contemplative life requires a completion of previous inner and outer tasks, a consolidation of those tasks, and finally of letting go. Living a spiritual life requires more than a daily practice of meditation. I need to learn a new way of relating to life, to be less caught up

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in past or future plans, and to live more in the present. I need to feel the life that surrounds me. I sense the need and readiness to heal. Inner harmony is possible only when I am willing to face my fears. In a strangely familiar pattern, I have made one more move away from all that was intimate to live a long-awaited simple life and to appreciate the ordinary experiences of everyday life. It is my hope that this simple way of being will offer an inner stillness, an openness of heart to my own truth, and the joys and sorrows of others. I hope that my clients will benefit from my journey as well.

I have been a wanderer, Lost in the lonely sea. Will I find my destiny? I hear ten thousand songs, Of joys and sorrows. I have been a wanderer, Well weathered and enriched, By the songs of others.

I believe that therapy is more than helping clients resolve life difficulties. My personal way of helping is to assist clients to find their path and to experience on their way some joy amidst their difficulties.

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Capra, F. (1991). The tao of physics. Boston: Shambhala. Erikson, E. H. (1963). Childhood and society (2nd ed.). New York: Norton. Fontana, D. (1986). Mind, senses, and self. In G. Claxton (Ed.), Beyond therapy (pp. 33-48)

Goldstein, J., & Kornfield, J. (1987). Seeking the heart of wisdom. Boston: Shambhala. Kornfield, J. (1993). A path with heart. New York Bantam. Plamintr, S. (1994). Getting to know Buddhism. Bangkok, Thailand: Buddhadhamma Foundation. Thich Nhat Hanh. (1990). Buddhism and psychotherapy: Planting good seeds. Journal ofcon-

Trungpa, C. (1987). The meeting of Buddhist and western psychology. Journal of Contempla-

Tiungpa, C. (1989). Is meditation therapy? Journal of Contemplative Psychotherupy, 6,3-10. Trungpa, C. (1994). The practice of mindfulness. Journal of Contemplative Psychotherapy, 9,143. Walsh, R. (1993). Meditation research: The state of the art. In R. Walsh & F. Vaughan (Eds.),

Walsh, R., & Vaughan, F. (1993). Paths beyond ego: The transpersonal vision. New York Tarcher/

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