By Geewananda Gunawardana, Ph.D.

Meditation is a two-billion-dollar industry in the USA; it includes retreats, corporate training classes, apps, and many variations in between. It is estimated that 14% of adults have participated in meditation at least once in their lifetime. A survey found that 22% of the participants meditate to connect with their “true self” and 10% to connect with something larger than themselves, i.e., spiritual reasons. It is fair to assume that most of the Sri Lankan Buddhists would belong to this category. Another 16% meditate for health and enjoyment; the other reasons are improving energy, aiding memory or concentration, anxiety, stress, addiction, and depression (Science Reports 2016). The corporations do it to increase the productivity of their employees, i.e., to make more money.

While some participants have reported positive outcomes, others claim disappointments, misunderstandings, and undesired outcomes. Bhikkhu Sujato explained all this when he wrote: “While the intensive retreat has given many people, including myself, a crucial kick-start in their Dhamma practice, it is not without its drawbacks. It is normal that meditators will get a high on the retreat and then fall back to earth. The extreme exertion invites over-estimation, and such retreats are full of people who convince themselves they have attained jhāna or awakening. Even worse, intensive practice with inadequate preparation and guidance can trigger psychosis, which is extremely dangerous. Many meditation retreats are run without the grounding in psychological understanding to recognize or handle these breakdowns, and meditators may be told simply to continue, or even that their psychosis is a sign of insight” (Bhikkhu Sujato, Sutta Central 2013).

My meditating colleagues who know my Theravada background often ask about my opinion on the ‘Mindfulness” sessions we were offered. What miracle is expected to happen when you focus on your breath or some other object while sitting still, they ask. I am no meditation guru, and I am as conflicted as they are; as I understand it, the Buddhist meditation is based on the fundamentals of Buddha’s teaching. It has a clear goal, but no mystery or magic of any kind. Numerous other methods have been added over the years. It is no wonder that one can become confused if one gets into meditation without knowing the fundamentals. That is the case with most American meditators, just as Bhikkhu Sujato has explained, but are we Sri Lankans any better?

The Buddha’s mission was to eliminate doubts and mysticism from traditional explanations and theories of life that existed during his time, and his solution is expressed as “Seeing things as they really are” (yathabutha nanadassana). This is further elaborated as to “Understand the nature of the universe and the humans’ place in it, without subscribing to superhuman powers or mysticism” (Kalupahana 1992). Therefore, the goal is to understand this at the supreme level, which is Nibbana. The method is described in the Fourth Noble Truth, the Eightfold Path.

This is where the technologically savvy generation can step up. While earlier generations used perceptions and logical inferences to understand the nature of the universe and humans’ place in it, today, science is using experimental methods to achieve the same goal. This effort has generated a vast amount of information on subjects relevant to Buddhist meditation and described them in terms relatable to the present generation. Even high schoolers learn some of these facts, but unfortunately, they are not trained to see their relevance to real life beyond box checking at the examination. Therefore, the challenge for the tech savvy generation is to convert that information into knowledge and knowledge into wisdom, or insight, a form of meditation, as I was told by my mentors.

The traditionalists will scoff at this idea, but the Buddha himself used parables, similes, and stories appropriate for the times to get the message across. He acknowledged that while there is only one truth, there are many ways to reach it. Today, scientific knowledge is the best and most accessible tool to relate to Buddha’s teaching. What is wrong with adding one more to the forty plus existing methods if it works? The Pali term bhavana means mental culture or mental development to be able to see things as they really are. Various methods for the development of mental concentration (samatha or samadhi) existed before Buddha’s time, which he practiced under various teachers before the enlightenment. Buddha found them to be unsatisfactory as they did not lead to the realization of the truth, so he discovered his own method, the insight meditation (vipassana).

There is one more point to remember. Most meditation practices being popularized were originally meant for monastics and not for the laity (Sujato, 2013), and others were developed by 20th century meditation experts. The Pali Canon and the exegesis are transmitted over the millennia by the male monastic community, and as a result, what was meant for the laity has been mostly deemphasized or completely omitted from current practices (B. Rahula 2008). Furthermore, those methods were developed based on conclusions drawn by applying critical thinking and reasoning to information available at the time. On the other hand, modern science has added vast amounts of empirical information about the nature of things that were not available to the previous generations, which can be used for meditation. That does not mean that the other methods are invalid, or the Buddhist thinking is inferior to science. It is quite the opposite: science is only beginning to rediscover what the Buddha described two and a half millennia ago, without the benefit of ‘sophisticated’ technology, especially about the human perception and mind. Therefore, scientific understanding of the human body, mind, and the universe offers the technologically savvy generation yet another way to relate to Buddhist ideals without subscribing to conjecture, mysticism or beliefs.

The Buddhist meditation is aimed at gaining insight, which is described as paying attention or observation (anupassana) into the true nature of the body (kaya), perception (vedana), mind (citta), and several other phenomena (dhamma) that include the three characteristics of life and factors governing morals or ethics (DN 22, and MN 10). Except for the subject of mind, science has explored and explained every detail of these subjects going down to subatomic particles level. While Buddhist teaching is way ahead in explaining the mind, science has made great advances in catching up during the last two decades, and their findings are astonishingly in agreement with what the Buddha taught.

The relevant facts that would emerge from the investigation of scientific information can be summarized as follows. All phenomena, animate and inanimate, in this universe, except one, arise due to causes and conditions, and as a result, they are all interrelated (hethuphala vada). Therefore, all such phenomena are in flux (anicca), and have no substance (anatta), i.e., they are all processes. The human sensory system is evolved for the sole purpose of perpetuating their DNA, and as a result their perception (vedana) is imperfect and not suited for seeing the reality. The brain processes (citta) this incomplete information received as electro-chemical signals and constructs a mental image of the universe. We have no way of knowing how accurate that model is, except that it is good enough for the intended purpose, which is the propagation of DNA. This limitation of observing reality is further elaborated in quantum mechanics.

Humans are compelled to navigate through this world, of which they have only a mental construct of unknown quality, using tools built for different purposes. This is like a blindfolded man on a bullock cart with a broken axel is asked to navigate through a busy modern city. However unsatisfactory and beyond control the situation is, evolutionary processes have made humans cling to this situation (tanha). As a result of this clinging, humans continue to plod through it, assuming it is fun, again a trick of the DNA; this is referred to as the human condition (dukkha). While the immediate cause of this condition is the clinging, Buddha explained that the cause of clinging is ignorance (avijja), and the way to be free from this human condition is to eliminate ignorance and see things as they really are. The mental culture or development (vipassana bhavana) is the necessary mechanism to achieve this wisdom.

The Noble Eight-fold Path is interpreted by scholars as having two meanings: it is the way to become a noble, i.e., one with wisdom, and it is the way the nobles behave. As the name implies, the path has eight categories, which must be followed and practiced concurrently. These eight divisions belong to three types: wisdom (panna), mental discipline (samadhi), and ethical conduct (sila). Wisdom includes having the right thoughts (sankappa) and understanding, or view (ditthi) of the above-described processes. Having mental discipline includes striving (vayama) to be focused (samadhi) and mindful (sati) of all actions. In other words, know how the universe functions and ensure one’s speech (vaca), actions (kammanata), and livelihood (ajiva) are in harmony with the universe, which is ethical conduct.

None of the above processes have anything to do with beliefs, mysticism, or ideology. All these phenomena are explained based on empirical evidence by the theory of molecular evolution, biology, neuroscience, and physics. The premise is that one who understands these phenomena in wisdom will live a happy and a harmonious life as they know that all phenomena are interconnected and his or her actions have consequences, not only for the individual, but all beings. This is not a mere hypothesis but an empirically proven fact. Today, in this technologically advanced society, where information is freely available, individuals can access all the relevant information at levels befitting to their individual needs, including original publications in scientific journals. One does not have to retreat from daily life, sit in a particular posture, or take the words of someone else to verify these facts. Recall the Buddha’s advice to Kalalmas.

While the Buddha did not rule out the ability of laity to achieve insight at the supreme level, he gave a more pragmatic option for them: an ethical and moral code of conduct referred to as the Five Precepts, for leading a happy and harmonious life. There is a particularly important reason for giving two different prescriptions for monastics and laity. Laity must deal with a variety of responsibilities and chores constantly and require interacting with a larger community, whereas monastics remain mostly isolated from such hassles and chores. Therefore, for the laity to live a harmonious life, the entire community must abide by rules, regulations, and conduct accepted by the community. Buddhist ethics, especially the five precepts, are not based on some doctrinal principles, but are formulated for the welfare of the community at large and its needs and wants. These secular principles are based on the following rationale: If someone were to do “this thing to me,” I would not like it. But if I were to do it to them, they would not like it either. The thing that is disliked by me is also disliked by another. Since I dislike this thing, how can I inflict it on another (SN 55.7).

Unfortunately, many Buddhists believe that the consequences of either following or breaking the five precepts will come to fruition only in the next life. That is not the case, they are related to the wellbeing of a society here and now. Imagine where Sri Lanka would be today if the elected officials and bureaucrats had observed the second precept of refraining from taking what is not given to them. What if the religious leaders had used their authority to stop these blatant violations or at least condemn them, instead of bestowing their blessings? If the same people had followed the fourth precept of refraining from false speech, would there be a need to fight for transparency? Following the five precepts can help solve most of the ills of society; but one must see the science behind it and act, accordingly, merely parroting them in a dead language will not help. Furthermore, it is necessary to interpret the Buddhist code of conduct in the current context. If the tech savvy generation cannot see it, what is the use of all that knowledge?

For example, most Theravadin Buddhists assume that eating meat does not violate the first of the five precepts: refraining from depriving a living being of its life. Their reasoning is that I did not kill the animal, and meat is always available in the market. That is an erroneous assumption; free market economist will explain that the animals are slaughtered specifically for the customers’ needs. The point is that the negative consequences of meat eating are severe and far reaching. It is an extremely inefficient way of gaining nutriment. It takes seven kilograms of grains to produce one kilogram of beef. The worldwide grain harvest used for animal feed is sufficient to feed ten billion people, which is the expected world population in the year 2050. The land and water use, deforestation, antibiotic use, habitat loss, and the contribution to greenhouse gas emissions of animal farming are already beyond sustainable levels.

The best and the easiest way to help reduce global warming is to reduce meat consumption so that burning of fossil fuels can be continued until an alternative is found. The negative health effects and associated costs, especially in societies that have taken up the habit due to newfound wealth, should be considered as well. The West has seen it, and they are acting on it. Practicing the first precept could be our only, and the least disruptive contribution to achieving carbon neutrality by 2050.

Sri Lanka is one of the most corrupt countries, we scored thirty-four out of one hundred (Transparency International 2023). It is not necessary to explain the consequences of not refraining from taking what is not given by others and false speech. Sadly, our culture has a long history of pleasing those in positions of power or authority (Knox 1681) and it has now become a national norm with disastrous results.

Sri Lanka’s alcohol consumption is 4.1 litres per capita. However, when corrected for the drinking population, which is 34.8%, it becomes a staggering number. This has been identified as a major obstacle to achieving the country’s Sustainable Development Goals (PLoS One. 2018; 13(6). Asides from adverse economic and health issues – no, there are no known health benefits from moderate drinking whatsoever, abuse of mind-altering substances can have devastating effects on families, especially children, friends, and the community in general. It is important to know that it is not only alcohol, tobacco, and illicit drugs that come under this category, but the harmless betel nut too can alter the mind to a certain degree; they all hinder the rational thinking ability, quite the opposite of culture or development of mind.

Next to the second and fourth precepts, the most damage to society results from disregarding the third precept: renouncing sexual misconduct. This is often interpreted as refraining from adultery, which is incorrect. English translations of the Pali verse use misconduct, illicit, unacceptable, and misuse; therefore, a better interpretation would be “not to use sexuality in any way that can cause harm to others, self, or society.” A number of other social ills prevalent in the country fall under this definition: According to a UN report, 90% of the women surveyed report being sexually harassed at least once in their lifetime. That number for late adolescent school children is 78%. A survey of men found that 28% of them were sexually abused during childhood. The actual numbers could be higher; many victims remain silent as they do not wish to re-live the trauma. This is a disgusting situation; how can a society function if half of its members must live in constant fear of the other half? That is a pathetic commentary for a nation claiming to have a proud civilization and be the protectors of the Buddha’s teaching. A civilization, really?

How did a society that has access to a wealth of information that is ahead of modern science get into this situation? It is a multifactorial issue. We carry a lot of baggage, and old habits are hard to change; for example, offering gifts to nobility to get things done is not new (Knox 1681), but now it has grown into a dangerous cancer consuming the nation. Recall that both giver and taker are committing crimes. In the context of this discussion, I attribute the responsibility to failures of the education system and the inability of the monastic society to accept and admit that their tradition has been hijacked by external forces and transformed it beyond recognition (Is the Buddha’s teaching lost on us? Island 05/12/2023). Teaching children to recite the five precepts in a dead language without emphasizing the science behind it serves no purpose. Only when one knows the true meaning of them, he or she will have no doubt about the validity of observing them to the letter.

The generation brought up with emphasis on STEM education has a chance to change the system; in reality, they have no other choice. Yes, the governance system must be changed, but ethics and morals cannot be legalized (legal positivism). Even though it is neglected and desecrated, they have access to the teachings of the greatest ethicists the world has known. Buddha’s teaching is a true user manual for the human. Unfortunately, it is used as a “manthra” that imparts good luck or mystic powers. Instead of memorizing Asvagosha’s poem, for example, the tech savvy generation must see the pragmatism of the Dhamma that gives the knowledge and the tools to deal with the mental and physical challenges humans face while navigating through the complex world they have inherited.

Buddha dhamma is an exploration of the universe and the humans’ place in it. It is a highly scientific explanation of the human body, mind, and other related phenomena, but one must see it in wisdom, without the mysticism, rituals, and misguided commentaries. The tech savvy generation has a wonderful opportunity to see the science behind it and gain the skill set to solve the problems at hand. As I was told, that is the Buddhist mediation is all about. If one can see the said processes that constitute the body and mind “without word or label,” they have succeeded. At that point, they will also see the relevance of morals in the Buddhist concept of continuity. Unfortunately, we cannot expect any help in this effort from those who advocate kayanu passana but oppose teaching children how to use their body and mind. To be fair, it is not reasonable for us to expect them to have an in-depth knowledge of biochemistry or neuroscience.