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.Buddhism seeks the middle path, the path the Heart Sutra sets forth when it speaks of nocognition, no attainment. No cognition does not mean don t think but rather, as Dogenadvises, think not-thinking. No attainment doesn t mean don t try to master the forms ofskill but rather practice without being fettered by any hopes for attaining something throughmastery. So long as we hold onto an idea of getting what we want from our action, we can getcaught by our desires.Anticipating gain and fearing loss, we are no longer free to move and weeasily stumble.If baseball players or golfers do not try to improve themselves and don t put in hours ofpractice, they won t master their craft.But golfers or baseball players can get stuck when theyworry too much about achieving a particular effect.The golfer who is very invested in having herdrive carry far hooks her shot; the batter who is very worried about striking out swings at a badpitch and pops up.If they don t think about their swing, they ll never improve; if they do thinkabout their swing from the standpoint of excessive desire, they ll get caught by anticipation,worry, and hope.When we drop our pride, our hopes of achieving greatness and our fears ofhumiliating failure, we can also drop our excessive self-criticisms and our worries about whetherwe are doing well or doing poorly.When we forget ourselves and just do what is necessary foreach moment, we can swing freely and hit the mark.The same applies to active techniques in psychotherapy and to actualizing our selves.The keyto uniting spontaneity and formal technique is to act without any expectations or hopes ofgaining something in particular.The Heart Sutra s no attainment reminds us: self and object, doer and deed are empty.No thing exists as a goal separate and apart from the ongoingactivity of living.When there is no thing to attain, the mind is no hindrance: we don t get in ourown way of doing whatever is needed to meet the moment.Reaching for enlightenment, long hours of meditation heighten our frustration by showing usthe vastness of our ignorance and desire.Realizing self as empty, we simply sweep the Zendo spath and sit on our cushion.We spend a lot of time in Zen practice doing household tasks:washing the dishes, cleaning the windows.But we don t do this to attain some state of pristinespotlessness.Rather, we have a saying: we clean the windows because they are already clean.They may look awfully dirty, but no matter how much dust accumulates on the glass, the basicability of glass to let light pass through is not something we struggle to accomplish, but rathersomething we can rely on.Reaching to cure our client, we strain for a technique which will produce a certain effect andfeel frustrated when nothing seems to change.Realizing self as empty, not a thing but a movingmusic, we can approach each meeting with our client without memory and without desire.84 Then the hard work of psychotherapy becomes indistinguishable from free play.We spend a lotof time in psychotherapy utilizing whatever techniques are at hand to help clients clean up theiract. But we don t do this to create some perfect person or attain some special state ofpsychological health.Rather, our technique relies on our human nature to provide a fertile,empty field for growth.We can have faith that as we work in psychotherapy something will startto move, even if it is not necessarily in the direction we expect.Technique becomes a way ofbeing responsive, of expecting the unexpected, of calling our client and clearing our self sowe do not force the therapeutic process.Then therapy becomes a form of play.Even in free play, though, we need rules to structure our activity.Practicing psychotherapyand Zen from the perspective of no attainment does not mean anything goes. Some peoplemistake emptiness for aimlessness, thinking that if you are fully absorbed in your activity, itdoesn t matter what the activity consists of [ Pobierz całość w formacie PDF ]
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.Buddhism seeks the middle path, the path the Heart Sutra sets forth when it speaks of nocognition, no attainment. No cognition does not mean don t think but rather, as Dogenadvises, think not-thinking. No attainment doesn t mean don t try to master the forms ofskill but rather practice without being fettered by any hopes for attaining something throughmastery. So long as we hold onto an idea of getting what we want from our action, we can getcaught by our desires.Anticipating gain and fearing loss, we are no longer free to move and weeasily stumble.If baseball players or golfers do not try to improve themselves and don t put in hours ofpractice, they won t master their craft.But golfers or baseball players can get stuck when theyworry too much about achieving a particular effect.The golfer who is very invested in having herdrive carry far hooks her shot; the batter who is very worried about striking out swings at a badpitch and pops up.If they don t think about their swing, they ll never improve; if they do thinkabout their swing from the standpoint of excessive desire, they ll get caught by anticipation,worry, and hope.When we drop our pride, our hopes of achieving greatness and our fears ofhumiliating failure, we can also drop our excessive self-criticisms and our worries about whetherwe are doing well or doing poorly.When we forget ourselves and just do what is necessary foreach moment, we can swing freely and hit the mark.The same applies to active techniques in psychotherapy and to actualizing our selves.The keyto uniting spontaneity and formal technique is to act without any expectations or hopes ofgaining something in particular.The Heart Sutra s no attainment reminds us: self and object, doer and deed are empty.No thing exists as a goal separate and apart from the ongoingactivity of living.When there is no thing to attain, the mind is no hindrance: we don t get in ourown way of doing whatever is needed to meet the moment.Reaching for enlightenment, long hours of meditation heighten our frustration by showing usthe vastness of our ignorance and desire.Realizing self as empty, we simply sweep the Zendo spath and sit on our cushion.We spend a lot of time in Zen practice doing household tasks:washing the dishes, cleaning the windows.But we don t do this to attain some state of pristinespotlessness.Rather, we have a saying: we clean the windows because they are already clean.They may look awfully dirty, but no matter how much dust accumulates on the glass, the basicability of glass to let light pass through is not something we struggle to accomplish, but rathersomething we can rely on.Reaching to cure our client, we strain for a technique which will produce a certain effect andfeel frustrated when nothing seems to change.Realizing self as empty, not a thing but a movingmusic, we can approach each meeting with our client without memory and without desire.84 Then the hard work of psychotherapy becomes indistinguishable from free play.We spend a lotof time in psychotherapy utilizing whatever techniques are at hand to help clients clean up theiract. But we don t do this to create some perfect person or attain some special state ofpsychological health.Rather, our technique relies on our human nature to provide a fertile,empty field for growth.We can have faith that as we work in psychotherapy something will startto move, even if it is not necessarily in the direction we expect.Technique becomes a way ofbeing responsive, of expecting the unexpected, of calling our client and clearing our self sowe do not force the therapeutic process.Then therapy becomes a form of play.Even in free play, though, we need rules to structure our activity.Practicing psychotherapyand Zen from the perspective of no attainment does not mean anything goes. Some peoplemistake emptiness for aimlessness, thinking that if you are fully absorbed in your activity, itdoesn t matter what the activity consists of [ Pobierz całość w formacie PDF ]