Healing Through Zen
From Dr. Brenda Shoshanna's newsletter, It's A New Day
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"The whole world is medicine, what is the illness?"

When some people suffer they take medication, others seek therapy, many read books or talk to friends. A few, however, become students of Zen. Although much has been made of the connections between Zen and psychology, to really understand Zen healing, it is also necessary to be understand the difference between healing from the Zen and psychological point of view.

From the psychological point of view, emotional pain is a message that something is wrong, conflict has arisen, defenses are weakening. If a patient came to a therapist and asked, "Is this all there is?" they would be seen as depressed. In Zen practice this very same question is considered to be symptomatic of health. Students are told to dwell on this question continually. The question itself is medicine and holds healing in the palm of its hands.

"Is this all there is?" could be considered a koan, a conundrum that cannot be answered logically, which, however, when worked with, helps burst the bubble of illusion we live in.

From the Zen point of view, all beings are ill. They are in the grip of three poisons - greed, anger and delusion (ignorance). However, by seeing these afflictions for what they are, by not chasing after them or making them real, they can break the hold they have upon our lives. As a student asks, "Is this all there is?" they are breaking through the limitations they live with, opening to a larger vista, where true health is possible.

Here are some other ways in which healing through Zen is different:

From the psychological point of view, suffering arises when desire cannot be satisfied. Patients are advised to seek healthy ways to meet their needs. The deeper question of whether these so-called needs are necessary, good for them, or whether they are poisons in disguise is not taken into account.

From the Zen point of view, desire is tricky; greed is insatiable. No matter how much we have, we want more. Basically, we need little, but craving develops, along with attachment to what we have and then addiction. Much of our lives can be spent accumulating goods, people, credentials, and unnecessary desires. As we cling to what we have; it often becomes our identity, and we become fearful of losing it. Our precious life energy is thus used up, chasing after that which we do not need. This process is the true illness, causing endless suffering. No matter how tightly we grasp what we have, sooner or later life gives and then takes away. The pain of loss is then searing.

In order to heal this illness, we embark upon Zen practice, and learn how to let go, receive anew, and become grateful for whatever life brings. We also learn to become aware of the difference between our true needs and unnecessary wants. As we do not spend as much time chasing, seeking and yearning for that which will never satisfy, we become planted in the present moment and be able to fully taste, digest and appreciate whatever life brings our way.

Another great difference between Zen and psychology is their approach to ourselves. Psychology works endlessly on self improvement and self actualization, trying to overcome all kinds of personality flaws. Zen is not much interested in personality either. Its sights are set on a different realm.

Instead, when a person comes to the Zen Center they're told to take off their shoes and place them carefully on the wooden shoe rack carefully.

They are to "Pay attention to what they're doing. Sloppy shoes, sloppy mind."

For Zen the quality of even the smallest act is of enormous importance.

Rather than spin out daydreams about ourselves and analyze them, rather than grab for personal attention, individuals are instructed to pay close attention, moment by moment, to whatever they are doing right now.

Feelings and thoughts which come and go are like the wind. They aren't taken seriously. The student is asked to stop reacting mindlessly and automatically to everything that comes along.

Instead of developing a fancy personality, she develops awareness, simplicity and patience.

"I'm hurting," a student might say to the Zen Master.

"If you hurt, you hurt. If you don't, you don't," the Zen Master might reply.

"But I want to know why," the student might insist.

"None of that will do you any good," the Zen Master will explain. "Just pay attention to each moment, pay attention. your breath. "

"But how will this help my misery?"

"Who said something's supposed to help your misery?" the Zen Master replies.


This is article is based upon Jewish Dharma (A Guide to the Practice of Judaism and Zen)

Contact Information
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email: topspeaker@yahoo.com
web: http://www.brendashoshanna.com
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