Authentic Spiritual Cultivation / Overcoming the 7 Deadly Sins

If you do not like the word spiritual simply substitute mental, or even psychological. If the word cultivation bothers you; then use training, education, or development instead. The original words are transliterated as  citta bhavana. Citta is the past participle of cit; which means to think. The suffix -ta  performs roughly the same function as -ed in English. So citta, in general,  means thought; as in the stream of human thought. This can include all of our conscious and unconscious mental states; our ideas, emotions, moods, desires, motives, and so on. I would say even physical sensations could be included.

Bhavana is the word bhava plus the suffix -na. If I understand correctly, bhava is derived from the verb bhu; which roughly means to become, plus va;  meaning wind, blow, direct, or move. In Buddhism bhava can mean the formation of new patterns of thoughts and other behaviors. The suffix -na is evidently a cognate of -ing. In Sanskrit and related languages, it is often used to form gerunds,  or a verb used as a noun, to indicate as state of being.. When used this way, -na often becomes -ion (tion, sion, cion) or -ment in English.  Bhavana implies a directed process of change toward a desirable goal. 

The entire Eightfold Path of Buddhism consists of means toward Spiritual Cultivation. The first two steps consist of adopting the correct view of life, and then developing a meaningful plan of action to achieve suitable goals based on a correct view. The initial  correct view is that bad causes lead to misery, while good causes lead to happy endings in life. The correct plan of action is, then, to try to make sure we are making good causes. It is not easy, and the details can seem complex at times, but is really is that simple. The ultimate correct view is expressed by the Four Noble Truths. The ultimate goal is freedom from suffering; which requires spiritual insight. . 

The next three steps of the past consist changing our speech and actions; which are two of the three ways we make the causes that determine the various outcomes in our lives. In Buddhism, bad speech  and actions are grouped  in various categories from major to minor; somewhat similar to the Roman Catholic concept of venial and deadly sins.  Naturally, we should try to practice polite speech and avoid saying things that harm others or incite bad behavior. We should also refrain from bodily misconduct. Part of the latter consists of trying to earn and honest living. 

The Catholic Church lists seven especially deadly sins. My own version would be rage, materialistic greed, laziness, arrogance, lust, envy, and rapacity. Wrath, avarice or cupidity,  sloth, conceit,  libido, jealousy, and gluttony would work just as well. Note that these are not words or actions; rather they are mental states; such as emotions, motives, desires, thoughts, and feelings; the qualities that tend to motivate harmful speech and actions. Buddhism has a rather similar concept called mental / spiritual / psychological afflictions called  kleshas. These are usually reduced to three general kinds; those of anger, the greedy, and those of mental confusion. If we can somehow get rid of, transform, or otherwise fix these; then we go a long way toward reforming human behavior.

Thus, we come to the the last three steps of the Eightfold Path. Collectively, these three are sometimes called the Training or Aggregate of Concentration. The word concentration here is a translation of the Indic word samadhi. That consists of the prefix sam-, meaning with, together with, or same; the connector a meaning to or toward, and the verb dhi; meaning to hold. maintain, or stabilize.

Before one even gets to each of the lasst three steps, there is usually something called preliminary concentration or parikarma samadhi. The suffix pari- is a cognate of peri-. meaning about or around,.as in peripheral or perimeter. Karma means work. This is some work we might need to do in order to get ready the figurative heavier lifting of advanced concentration. At this stage, we are sort of 'circling around' concentration, looking  for a place to land. In Buddhism, this usually consists of purification rites, devotional practices, and prayers for favors or blessings. Some get stuck here. That can leads to undesirable results, such as conflicts between devotees of rival sects. Moreover, praying for favors can foster greed and lust.  

If and when one advances, the same rituals become less about devotion, and more about cultivation of one's mind and heart. At this point, we have already reached the sixth step of Right Exercise or samma vayama. . The exercise here is a mental one. It consists of overcoming mental afflictions and replacing them with wholesome mental states that serve as antidotes. This is also called the fourfold struggle or cattarro padhana 四正勤.. The struggle is to (1). block and  (2) let go of a specific affliction; while (3) arousing and (4) maintaining its equal and opposite wholesome state. When devotional practices are used; the object(s) of devotion comes to embody the wholesome state one wishes to cultivate. We might come seeking compassion for oneself, and leave with more tolerance for others.  Here are the antidotes for the Seven Deadly Sins 

• Rage, fury, wrath: This is one of the hatred/anger afflictions. It can be overcome passively by cultivating tolerance; or affirmatively by cultivating kindness and compassion. 
• Materialistic greed, avarice, cupidity: This is overcome passively by cultivating renunciation, or affirmatively, by cultivating generosity. 
• Laziness, sloth, boredom.  One note here. While the other 6 have a negative moral valence; laziness is neutral. It is overcome by cultivating enthusiasm,  devotional faith, or diligent effort; which are also morally neutral. 
• Arrogance, conceit, pride: This is countered by cultivating gratitude, humility, and penitence.. . 
• Lust: While there is some danger; the best antidote is a sublimation into wholesome affection or kindness. If that is not possible,  renunciation should be cultivated.     
• Envy, jealousy:  The cure for this is shared joy, rooted in empathy. The Buddhist word for the opposite of envy is mudita; which means to feel happy for the good fortune of others.

 Yes, there are two more steps beyond this. From what I gather, through Right Exercise we can develop the qualities needed to attain heaven, but not to attain complete Enlightenment. Still, I think that it is a good idea to develop a strong moral compass before moving on. Briefly, the seventh step, Right Mindfulness or samyak smriti, develops our powers of observation (passana) or moment-to-moment concentration (khanika samadhi). This is a useful skill in daily life and also leads to the ultimate goal of spiritual insight (vipassana). The eighth step is called contemplation / absorption (dhyana) which leads to fixed concentration (appana samadhi) and mental tranquility (samatha). This helps develop latent intelligence (prajna), but can also lead to absent mindedness  or "spaciness."  Unless one has a suitable retreat where one can safely 'enter' prolonged trance like absorption states, dhyana should be balanced with mindfulness. One other thing, in between preliminary and either moment-to-moment or fixed concentration, there is an unsettling intermediate state called neighborhood concentration (upachara samadhi).    .    

Is Buddhist Meditation Over Our Heads?

There is a tendency to think of Buddhist meditation as some kind of  lofty mental state well beyond the capacity of common worldlings like ourselves.    If so, it is really not of much use.   My thought, right now, is that it is what it is, and is laid out rather clearly in the sixth, seventh, and eighth steps of the noble eightfold path.   Anyone can do it.   All we have to do is follow the instructions, exert some effort,  be patient, and see for ourselves.

The sixth step of the path is right effort, also known as cultivation meditation or the fourfold struggle.   The struggle is simple enough to understand,  but not so easy to win.  The goal is to block and let go of unhealthy mental states, such as harmful emotions and cynical thinking; while cultivating and maintaining healthy emotions and thought processes.

The negative mental states we wish to purge can be reduced to three groupings:  those related to greed, lust,  or attachment; those related to hatred, anger, or enmity; and those related to ignorance, stupidity, or superstition.   More importantly, we want to awaken and keep up the opposite positive mental states; such as self restraint, kindness, and discernment.

The most common kind of cultivation meditations are kindness and/or compassion meditation.  This involves the development of four mental states figuratively called the divine palaces or abodes of g-d.   There are effective guided meditations to help us develop these, such as the three or four kinds of people meditation.   Another one involves radiating benevolent ‘vibes’ outwardly in the ten directions.   Devotional religious practice can also be viewed as a kind of cultivation meditation.

The seventh step of the eightfold path,  right mindfulness,  is about increasing our sensitivity and powers of observation.  This is variously known as mindfulness, object-less, or insight meditation.  Also, spiritual introspection, open presence, or spiritual purification.  Another name is moment-to-moment concentration.   The most basic method is called the four frames of mindfulness. A more advanced form of this involves observing the arising and falling away of  the five aggregates of clinging. Another way is contemplating the three characteristics of existence. Certain kinds of mandala visualization can also be used. 

Mindfulness meditation has many benefits.   The mind becomes supple land fluid;  able to move from object to object without attaching to anything.   As such, it develops a kind of ‘big picture’  heightened  and expansive spatial awareness.   This can make us more sensitive to and considerate of others.   It can also enhance the  various kinds of motor and visuospatial skills.  More importantly,  it gradually awakens our innate insight.   This process involves overcoming the four distortions and awakening the four innate virtues.

The eighth step,  right concentration or absorption, is about increasing our academic intelligence, by developing our powers of inwardly focused and fixed concentration.  This is sometimes called the calm abiding or  tranquility meditation, because it involves stilling and controlling mental processes.  It is also called object meditation,  since we focus our attention on a single object.   Another name is absorption, because sensory input is tuned out.  It is also known simply by the somewhat misleading  label  ‘concentration meditation’ or rather inappropriately as ‘trance meditation.’

Fixed concentration meditation involves overcoming five general kinds of mental hindrances and replacing them with the five factors of absorption.   This starts with preliminary concentration. As absorption is approached, we enter something called neighborhood or access concentration.   At this level, the mind is still focused on gross material or concrete form.   Then, at some point we enter into an absorbed state in which contact via the external sensory organs is suspended.

Absorption itself can be divided into 3 levels or stages.   The first is called fine material or form absorption.  At this level, we are imaging forms in our mind, like a dream we are controlling.    For example, we can picture an apple and even imagine its texture, aroma,  flavor,  or the crunchy sound produced when we cut or bite into an apple; even though no physical apple is  present.  The next level is even more abstract.   Here, our attention is focused on concepts or ideas rather than forms.   This is called immaterial or formless absorption.   Each of these has four sub-levels, so there are 8 absorptions. in all Finally, there is another, a  non-conceptual ninth absorption, called cessation.

We should keep in mind that all eight steps of the eight-fold path are parts of a whole praxis. Also Cultivation, mindfulness, and fixed concentration meditations all work together  as a unit.  They three make up the second of the threefold training,  that of meditative mental development.   Cultivation ties back to the first training;  that of ethics;  which includes the third, fourth, and fifth steps. Mindfulness and concentration lead to the third training of discernment; which includes steps one and two.

Right effort, developing healthy desires, emotions,  and thought processes is a prerequisite to the wholesome application of the skills acquired  and developed via mindfulness, or moment-to-moment  concentration, and fixed concentration.   However,  I sometimes  wonder  why the Buddha put fixed concentration last,  since the former, in my view, leads  directly to insight.   I suspect this is because he wanted his disciples to first ground themselves, with a solid presence of mind in the world,  before venturing into the fine material and immaterial realms.   Fixed concentration develops important intellectual skills, it makes us more intelligent.  However, by itself, it can lead to ‘spaciness’ and excessive aloofness from the demands of everyday life.

Anyway, this is my take right now,  but I am not attached to it, and I reserve the right to contradict myself later, if I only had a self.