prayer's a rather problematic topic for me, one that nonetheless seems insistent on raising its awkward little head and butting into my thoughts. it's a word that can be multifaceted in interpretation and meaning but i hazard a guess that the most immediate or apparant image which springs to mind is asking for something from some bearded guy way up in the sky.
this example is aka petitionary. it doesn't have to be a bearded guy of course, it can just as well be a blue-faced dude or a green lady springing from a lotus but the point is we're requesting something for ourselves, be it material or otherwise. and i have a huge problem with it.
another example, related to the first is when we ask on someone else's behalf (aka intercessory). this is slightly less problematic for me but only slightly (and something i grappled with last year)
then it seems that we come to prayer as introspective and contemplative. here i feel on more solid ground because the thing which causes all the problems for me - the act of petition - appears largely absent in this space.
in fact, if petitionary can be viewed as an attempt at establishing control over a given situation, then contemplative is perhaps happier to rest in and make peace with the helplessness of the self....maybe i'm (inevitably) bringing my own bias to the table but at the very least i feel it is more a manner of listening than, as with the former, of attempting to make oneself heard.
one thing is certain, that prayer seems to feature in one way or another in all religions, be they folk or organised. and both petitionary and contemplative/devotional strands appear common. Buddhism isn't the exception either. and as regards the petitionary angle it oftens seems to have the added dimension of voicing aspiration, eg. the Patrul Rinpoche quote i began my last post with (although, this aspect certainly needn't be exclusive to Buddhism, eg. - "Lord, help me to love my enemies"). Actually, that quote is interesting for me to consider as here we have an admission of our wretchedness coupled with an extremely selfless request.
nonetheless though, however selfless such a petition may be, i can't shake the feeling that petition by its nature is founded on the assumption that we know what is best for ourselves (and for others). and in the instant of our voicing we establish an expectation not only of answer, but means by which such request is answered.
in light of all these concerns i have, i'd be most interested in hearing how friends in other traditions, particularly ones in which prayer forms a central part of practice (and not necessarily limited to the scope of Buddhist either - the more the merrier) view the matter - do you ever share the same doubts and concerns? do you view prayer in a different light to those i've mentioned? what form does prayer take for you (as i'm well aware there are many more than the few examples i provide)? need prayer even require a recipient?
in expectation of responses, i'll round up with a quote from that Great American Soul Thoreau, whose words on the matter paticularly resonate with me and appear to open up new vistas - your daily life should be your prayer.
namu amida butsu
Difficult to answer. Four things spring to mind:
ReplyDeletea) everything is a perception of mind (Shakyamuni's teaching, 'with your thoughts you make your world' springs to mind here, too)
b) everything is interconnected
c) dependent origination
d) 'prayer' could be more to do with transforming/training the mind of the petitioner and is thus mere upaya - for those inclined towards eternalism
These are just things to consider, maybe, when trying to address the issues you raise. I don't purport to answer myself and need to think them through myself!
Too much intellectual speculation, just practice instead.
ReplyDeletehi Anon, chances are you may well have a point and god knows i'm certainly prone to mental masturbation. but this was a real problem i grappled with when my Grandmother died last year - i desperately wanted some kind of prayer-like practice to carry out but ran straight into my own selfish motivation masquerading as selflessness behind such a desire.
ReplyDeleteKunga - could you expand a little on the upaya aspect as you see it? i'd be interested in hearing.
many thanks for the input folks :)
Hi Jon, As you know I've done a lot of musing on the prayer thing over the years ... some of my thoughts can be found here ...
ReplyDeleteAksel (Anonymous) of course is right, ultimately.
ReplyDeleteWe could argue that all the 'religious' trappings and ceremonies in Buddhism are a skilful means to train the mind for those who need that sort of thing. For a yogi who rests in the nature of mind, for example, the bells and whistles of a Tibetan puja/ devotionism (if such a word exists!) of Buddhist popular culture are unnecessary; whereas, for a more worldy and simple being, they may be a focus, a psychological outlet and a means to generate merit. Like the story of the Buddha and the dog's tooth.
Jung suggested that humankind be referred to as homo religiosus, rather than homo sapiens, because there seems to be a psychological tendency to mysticise and ritualise - maybe this is what the skilful means is attempting to cater for: a godless system of philosophy aimed at eradicating suffering, clad with some trappings of religion for those who need it.
hi Kyoshin, thanks for the link. i look forward to going through them and may bump one or two :)
ReplyDelete@Kunga, true - i think it's a valid point our bearded friend makes and it's one i sometimes ask myself when blogging or otherwise. i guess the reason it interests me though is because it's a practice i largely (but not completely) find i have strong aversion towards but at the same time know that for many it is a valid and valuable method. whether that's a good enough intention to pursue such a topic though, i do not know. and certainly i think his advice is worth taking on board and thank him for it.
it's interesting you say "clad with some of the trappings of religion for those who need it" - by what criteria can you judge which methods and features are trappings and which are not?
If you want to see Buddhism stripped to its essence you can find a good example in the Vipassana movement; if you compare this with the folk religion of Thailand, Japan or Tibet you can see the opposite extreme.
ReplyDelete